Research Paper Essay Instructions:
You can help by adding to it. October Nonviolence or Ahimsa is one of the cardinal virtues  and an important tenet of JainismHinduismand Buddhism.
It is a multidimensional concept,  inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to the notion that any violence has karmic consequences.
While ancient scholars of Hinduism pioneered and over time perfected the principles of Ahimsa, the concept reached an extraordinary status in the ethical philosophy of Jainism. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis.
Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolent action. Commonly, both of these dimensions may be present within the thinking of particular movements or individuals.
Shelley's The Masque of Anarchy contain arguments for resisting tyranny without using violence. Lesser known is the role that nonviolent action has played and continues to play in undermining the power of repressive political regimes in the developing world and the former eastern bloc.
Susan Ives emphasizes this point by quoting Walter Wink: If we add all the countries touched by major nonviolent actions in our century the Philippines, South Africa All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn't work in the 'real' world.
Movements most often associated with nonviolence are the non-cooperation campaign for Indian independence led by Mohandas Karamchand Gandhithe Civil Rights Movement in the United Statesand the People Power Revolution in the Philippines. Also of primary significance is the notion that just means are the most likely to lead to just ends.
When Gandhi said that "the means may be likened to the seed, the end to a tree," he expressed the philosophical kernel of what some refer to as prefigurative politics.
Martin Luther King, a student of Gandhian nonviolent resistance, concurred with this tenet, concluding that "nonviolence demands that the means we use must be as pure as the ends we seek.
They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society.
People have come to use nonviolent methods of struggle from a wide range of perspectives and traditions. A landless peasant in Brazil may nonviolently occupy a parcel of land for purely practical motivations. If they do not, the family will starve. A Buddhist monk in Thailand may "ordain" trees in a threatened forest, drawing on the teachings of Buddha to resist its destruction.
A waterside worker in England may go on strike in socialist and union political traditions. All the above are using nonviolent methods but from different standpoints.
Likewise, secular political movements have utilized nonviolent methods, either as a tactical tool or as a strategic program on purely pragmatic and strategic levels, relying on their political effectiveness rather than a claim to any religious, moral or ethical worthiness.
Gandhi used the weapon of nonviolence against British Raj Respect or love for opponents also has a pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs.
Martin Luther King wrote, "Nonviolent resistance The nonviolent resister not only refuses to shoot his opponent, but he also refuses to hate him. Gandhi saw Truth as something that is multifaceted and unable to be grasped in its entirety by any one individual. This led him to believe in the inherent worth of dialogue with opponents, in order to understand motivations.
On a practical level, the willingness to listen to another's point of view is largely dependent on reciprocity. In order to be heard by one's opponents, one must also be prepared to listen. On November 10,the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years toas the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World.
Ethical[ edit ] For many, practicing nonviolence goes deeper than abstaining from violent behavior or words. It means overriding the impulse to be hateful and holding love for everyone, even those with whom one strongly disagrees. In this view, because violence is learned, it is necessary to unlearn violence by practicing love and compassion at every possible opportunity.
For some, the commitment to non-violence entails a belief in restorative or transformative justicean abolition of the death penalty and other harsh punishments.His religion was peace and non-violence. His sword and the shield, both were love which was based upon non-violence and truth.
Conclusion: Gandhiji was an angelic being, a source of inspiration to his people. He was a messiah for the tortured and oppressed . All Nonfiction Bullying Books Academic Author Interviews Celebrity interviews College Articles College Essays Educator of the Peace vs.
Violence Some might say that non-violence depends on.
To Date, Nonviolence Movements Were "Before Their Time." Now They Are Poised to Change History. And what may surprise many of the readers of this essay is that there is, for the first time in recorded history, a genuine chance that they may succeed.
Peace is the Way: Writings on Nonviolence from the Fellowship of Reconciliation. NY. - Martin Luther King, Jr.: Effective Nonviolence & the Multiple Intelligences Introduction "Nonviolence can touch men where the law cannot reach them." These words, uttered by the late civil right's leader himself, were the fundamental tenet of Martin Luther King, Jr.'s life.
Nonviolence is the highest form of humility; it is supreme courage. Prime Minister Nehru said that the essence of Gandhi's teachings was fearlessness.
The Mahatma taught that "the strong are never vindictive" and that dialogue can only be engaged in by the brave. This essay bears similarities to chapter six of Stride Toward Freedom, a shortened version of which was reprinted in Fellowship (see King, “My Pilgrimage to Nonviolence,” 1 September , .