A religion with Buddhism's particular moral philosophies of non-violence and asceticism and with its *functional* polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited, for example in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times (...) through its colonial and contemporary periods, it perpetuates an ongoing tragedy that is less about religion than about ethno-nationalism. (shrink)

This paper explores the difference it makes to incorporate the multi-focal conception of violence that has emerged in peace studies over recent decades into the discourse of non-violent direct action (Galtung 1969, 1990; Uvin 2003; Springs 2015b). I argue that non-violent action can and should incorporate and deploy the distinctions between direct, cultural, and structural forms of violence. On one hand, these analytical distinctions can facilitate forms of self-reflexive critical analysis that guard against certain violent conceptual and practical (...) implications of non-violence, however inadvertent those may be. At the same time, these lenses help reconceptualise non-violent action in ways that open up an array of strategies and tools not previously prevalent among activists committed to non-violence. Non-violent action may itself be either complicit in, or might be enabled to illuminate and cut against, forms of violence that infuse social, political, and economic structures (i.e. structural violence). Appeals to non-violence and the actions with which they interweave may be complicit in, or might be enabled to illuminate and cut against, religious, ideological, aesthetic, and even scientific understandings and conceptual frames that underpin and support structural violence (i.e. cultural violence). In each case, non- violence must be critically examined with all these possibilities in mind. I first define and contextualize a multidimensional account of violence in terms of direct, structural, and cultural violence. I then consider two examples of how it challenges thinking about non-violence. (shrink)

Abstract:- Literature forms the bedrock of a society and helps in the socio-cultural development of a nation. It would also help in the creation of a society with the values of love and peace, empowering the age-old traditional practices of war and deprivation. Saudi Arabia is a country that has rich cultural history and has since ages gained a prestigious place in the globe, as the birthplace of both, the Islam and the Prophet of Islam, Muhammad- peace and blessings of (...) Allah be upon Him. Donning the pluralism in the diversity of literature, Arabian Novel holds a significant importance in raising the socio-cultural aspects of Arabian life. The peninsula would be sincerely accorded with the coining of the word ‘Peace,’ as the main source that the region has drawn its inspiration from, is ‘Al-Quran,’ the religious book of Islam, which makes it a moral obligation of a person to do justice and live in accordance with peace with all, friends as well as foes. The Gandhian notion of non-violence and the one coined by the Saudi novelists lies on the same values, and has no overall religious interference in them, in particular. Keywords: Novel, non-violence, Peninsula, casteism, war. (shrink)

ABSTRACT: The largest obstacle to saving people in today's world is from violence and wars. There is a long line of people waiting for peace so that they can survive the conflict. People will promise that no country can exploit another and that no country can produce weapons capable of mass murder. They believe that their plan can be realised by transforming the world's goodwill and efforts toward world peace into world peace in paradise. The whole world is waiting (...) for a human universe that seems to be taking us to Mohandas Karamchand Gandhi (Mahatma Gandhi). This article's main issue is an extinct political ideology that Mahatma Gandhi promoted many years ago as a supporter of nonviolent policy in search of the human world. Here, the communication style has been shown to have the missing Gandhian ideals. This post will attempt to analyse Mahatma Gandhi's policy & ideology in communication style as we approach his 150th birthday celebrations. Through extensive study, this article will attempt to determine how Gandhi's philosophy and communications relate to one another. As a method of exploration and analysis, Gandhi’s principles Nonviolence, and Chamber-Pots have been scientifically reviewed in this article. Keywords: Violence, principles, chamber pots, Mohandas K. Gandhi, mass murder. (shrink)

Contemporary Nigerian society is in its doldrums as regards the culture of violence and distrust among peoples from various ethnic groups that make-up this nation. To an extent, religio-political reasons are fueling this culture of violence and distrust. The thrust of this paper is that: Christian military chaplains are stakeholders as promoters of peace and mutual co-existence in Nigeria with regard to controlling the culture of violence and disunity. The core of this thesis remains Jesus’ convictions concerning (...) non-resistance to the evil one as documented in the Sermon on the Mount, Matthew 5: 38-42, and His life as the Peace-Builder. Therefore, contemporary Nigerian context calls for Christian military chaplains to be more conscious that being messengers of peace and promoters of peaceful coexistence in our country, they have ethical responsibility to build bridges to harmony. Since Christ (God) is love, the chaplains should rediscover the poetics of testimony as a principle for building and reconstructing paths that lead to mutual co-existence in view of encouraging the reign of justice, unity, and peace in Nigeria. (shrink)

Abstract: I argue that Orientalism continues to construct Arabs as subjects that cannot suffer violence, particularly the violence of torture. Beginning with Edward Said’s observation that Orientalists constructed ‘Arabs’ in the nineteenth -century as inorganic, metallic, and mineralized beings, I trace these themes through various sites in and around Guantanamo Bay. One finds the tropes of Orientalism in the Bybee memo as well as in the diary of Mohamedou Ould Slahi. Through these three distinct but related moments, one (...) finds that Orientalism continues to produce Arabs as inorganic entities beyond death and thereby immune to violence and specifically the violence of torture. Insofar as imperialism has co-opted the language of non-violence by constructing its enemies as inviolable, one must recognize the Orientalized Arab as a receptor of limitless ‘non - violent’ hostilities. (shrink)

This paper analyzes areas of convergence in the works of Amartya Sen and Slavoj Žižek in their criticisms of the multiculturalist approach to non-violence. First, Žižek’s characterization of the liberal discourse of guilt and fear is presented. Then, Sen’s key ideas on multiculturalism, tolerance, and rational critique are explicated. Next, a synthesis of Sen and Žižek’s notions of universality, freedom, and rationality, as well as of their critical conceptions of globalization and anti-globalization are discussed. Subsequently, Sen and Žižek’s divergences (...) on overcoming violence are examined. Lastly, from integrating Sen and Žižek’s thoughts, key theses are provided on the paradoxical character of the multiculturalist approach to non-violence and on how despite their divergences, both Sen and Žižek propose radical systematic changes and an alternative approach to non-violence characterized by the universals of rationality and genuine freedom. (shrink)

Conflicts and social tensions have become perennial in global discourse. These conflicts and tensions were fostered through violence and non-violence. They also appear in different dimensions which include political, social, economic, and religious. They occur as a result of conflicts, values, needs, opinions, and other related instances. The aftermath of resolved conflict is peace and tranquility which yields a positive result of development and fosters unity. In this paper, we x-ray Jesus Christ’s philosophy of non-violence from the (...) perspective of the resolution of conflicts and social tensions. We also expose that most philosophers of peace and non-violence in conflict resolution rely on and make enormous, resolutions rely on and make references to Christ’s philosophy of nonviolence. Advocates of non-violence examined in this paper are Leo-Tolstoy Gandhi, King Jr, and others who had variously refer to Christ as the bastion of nonviolence philosophy. These philosophers had articulated and remedied oppression, racial discrimination, man’s inhumanity to man, bigotry, tribalism, and related social tensions. From the strings of this paper, we hold firm to the submission that, Christ’s philosophy of non-violence serves as the foundation of resolution of conflicts and social tensions across the globe. (shrink)

In conflict resolution discourse the two challenging and contrasting concepts, violence and non-violence, are often presented as opposites and contradictory. On the basis of this, one is affirmed against the other. In this article, we aimed to present violence and non-violence as complementary phenomena toward a complementary process of conflict resolution. The objective was to provide an analysis to show that the two concepts can contribute meaningfully to conflict management and resolution. To achieve this aim and (...) objective, we highlighted their significance as methods of resolving and managing conflict, and discussed their problems as well. We used the method of complementary analysis to render a practical account of this discourse; the paper reviewed a number of scenarios where the strategies of violence and non-violence were employed towards conflict resolution and transformation. This enables us to see how the violent and non-violent methods can contribute to resolve the issue of conflict. From the analysis, we concluded that methods of violence and non-violence should overlap each in conflict and peace research. (shrink)

A non-violent position drawn from the Anabaptist tradition (‘two-kingdom dualism’) is contrasted with the Christian pacifism with which that position is commonly conflated. It is argued that two-kingdom dualism more effectively leverages the philosophical and practical features of its particularly Christian character than does Christian pacifism – and that these features may have implications beyond the philosophy of religion.

The scholarship on Frantz Fanon’s theorization of violence is crowded with interpretations that follow the Arendtian paradigm of violence. These interpretations often discuss whether violence is instrumental or non-instrumental in Fanon’s work. This reading, I believe, is the result of approaching Fanon through Hannah Arendt’s framing of violence, i.e. through a binary paradigm of instrumental versus non-instrumental violence. Even some Fanon scholars who question Arendt’s reading of Fanon, do so by employing a similar binary logic, (...) hence repeating the same either/or paradigm of instrumental versus non-instrumental violence. I aim to challenge such interpretations of Fanon by demonstrating that in the context of anticolonial armed struggle in which Fanon writes, the either/or framework of the instrumental/non-instrumental binary of violence cannot fully capture his perspective. Violence can indeed be conceived as having both constructive and instrumental aspects. My argument is supported by Fanon’s corpus, including his 1960 Accra speech, “Why We Use Violence” in Alienation and Freedom. This piece, I suggest, together with Fanon’s other writings, poses a direct challenge to the Arendtian binary of violence. My analysis resists positioning the difference between Arendt and Fanon through the instrumental/non-instrumental binary. By using Judith Butler’s notion of “frame” I complicate their difference and argue Arendt’s framing of violence prevents her from apprehending Fanon and – more importantly – interpretations of Fanon based on this Arendtian frame of violence inevitably lead to misinterpretations. (shrink)

In this paper, I reference a Paradigm Case Core Conception of Violence, which each individual has, and can share with others to various degrees. This is shown to imply that because we cannot get at violence itself, and can only interpret violence in relationships that involve humans, we cannot avoid politicizing our conceptions of violence in our empathic, intersubjective relationships. This is demonstrated by outlining various claims concerning violence, and by utilizing Edith Stein's phenomenological account (...) on empathy and intersubjectivity, and Alfred Schütz’s characterizations of commonsense constructs and typicalities, as well as theorists who define violence in reductive and non-reductive ways. (shrink)

Acts of violence and murder have historically proved difficult to accommodate in standard accounts of the formula of universal law (FUL) version of Kant’s Categorical Imperative (CI). In “Murder and Mayhem,” Barbara Herman offers a distinctive account of the status of these acts that is intended to be appropriately didactic in comparison to accounts like the practical contradiction model. I argue that while Herman’s account is a promising one, the distinction she makes between coercive and non-coercive violence and (...) her response to concerns with the classification of the latter as imperfect duties raise significant questions about the status of some duties. I suggest that we look, instead, to Kant’s treatment of suicide in The Metaphysics of Morals for an account of norms of non-violence and, in particular, to the connection between this duty and concerns with inner freedom and moral health. I argue that we can use this account to inform our general understanding of duties prohibiting killing and violence, and that the resulting account is a promising one. (shrink)

The issue of political violence is mostly absent from current debates about power. Many conceptions of power treat violence as wholly distinct from or even antithetical to power, or see it as a mere instrument whose effects are obvious and not in need of political analysis. In this paper, I explore what kind of ontology of power is necessary to properly take account of the various roles that violence can play in creating and maintaining power structures. I (...) pursue this question by contrasting the views of Hannah Arendt and Michel Foucault. For Arendt, power is generated and maintained by communicative practices. She argues that power and violence are ‘opposites’ because violence can only destroy but not create these practices. In contrast, Foucault’s conception explicitly allows violence to play a constitutive role in generating power. I argue that while Arendt is right to insist that power and violence are not identical, it does not follow that violence cannot play any role in constituting power. Guided by Foucault’s approach, I formulate a non-dualist account of the relationship between power and violence that takes seriously the role that bodies, material things, and built infrastructures play in making social relations ‘more durable’ and constituting power. (shrink)

Political violence is a broad term that is often identified with acts of violence perpetuated by individuals or the state with the lone purpose of achieving political goals. Political violence may come in two modes, either as political terrorism or counter terrorism. The former is determined as the aggressive manipulation of an individual’s judgments by threats and intimidations to achieve political change. Such intimidations are often perpetuated by non-governmental agents who act on the basis of a certain (...) political ideology. The latter presupposes the preventive measures the government is doing in fighting against all forms of terrorism, which in the process will inevitably lead to war. War, in this regard, is conceived to be the lone and most feasible alternative, taken by the state, in order to resolve arm conflicts and political violence. With the intention that in so doing, the absolute welfare and well-being of the people is safeguarded and proliferated. It is for this reason that the paper intends to examine whether the well-being of the people is upheld if the state, inflicted with arm conflicts and terrorism, will engage with war against non-government agents. Moreover, the paper intends to examine, following Amartya Sen’s capability approach, how both of these forms of political violence affect the development of the individual. This paper, following Sen, adheres to the idea that any attempt of resolving violence by resorting to war is futile. War in all its form is destructive to the claim of individual development. The government that readily engages into war without having to consider first any democratic dialogues in solving arm conflicts is not fulfilling its task of protecting and prioritizing the development of the people. In war there is no individual development. (shrink)

Revolutionary violence stems from the conatus of survival, from the appetite for life and joy rather than from the desire to destroy and the hubristic pretension to punish. It is an incursion of one's desire to affirm life and annihilate pain. Following Laruelle's methodology of nonstandard philosophy, I conclude that revolutionary violence is the product of an intensive expansion of life. Pure violence, conceived in non-philosophical terms, is a pre-lingual, presubjective force affected by the “lived,; analogous to (...) Badiou's void and it is radically revolutionary. It is fundamentally different from Benjamin's lawmaking “divine violence; and its appropriations by Žižek. Revolutionary experience is inevitably translated into language. What preserves the revolutionary substance in a post-revolution political discourse is that it is constantly checked by the sense of fidelity to the experience of the revolutionary event. Agamben, Benjamin, Schmidt and Žižek are discussed from an essentially non-philosophical stance, informed by Laruelle's theory that has been supplemented in some aspects by Badiou's concept of the pre-lingual event. (shrink)

Some victims of sexual violence fight back, seriously harming their abusers as a way of taking power or exacting retribution. Although violence always raises moral questions, there is nevertheless something impressive about those whose actions succeed in posing a formidable challenge to their oppression. The aim of this paper is to offer two ways of thinking about the ethical value of such non-ideal acts of resistance. First, violent resistance may allow victims to maintain ground projects that are being (...) undermined by their abusers. Second, violent resistance may display what I call the virtue of audacious integrity - a willingness to take moral risks, that is, to act in ways that may arouse severe moral censure, in order to uphold one’s values. Both explanations illustrate that victims of sexual abuse may choose to engage in violent resistance for a variety of ethical reasons, including but not limited to paradigmatic moral considerations. (shrink)

Among the many issues being addressed by the global community, the outcry against domestic violence is at the forefront. This is so because it is viewed as a demeaning and deteriorating phenomenon. Within the confines of our society, domestic violence often involves violence against women and children and, in some cases, men. As such, it has been described as a severe issue with significant consequences for the victims. One of the many reasons for the crusade against domestic (...) violence is its association with injustice, whereby the victims are denied freedom from abuse. However, in a world where agitations for inclusive environmental consideration persist, the domestic violence framework falls short of environmental obligation. While children, women, and men are recognized as part of our domestic environment, nonanimals and non-humans are also part of the domestic environment. Still, they are not included in the framework of domestic violence. This paper, through an earth-eco-socialist approach, aims to expose the belongingness of the environment (including non-humans and non-animals) as part of our domestic environment and argues that they should also be cared for in terms of domestic violation. It emphasizes the necessity to view domestic violence against children and, by extension, men as being partially geared towards, if not extended to the domestic natural environment. In conclusion, this paper argues that domestic violence is not only inflicted on humans (women, men, and children) but also on the environment, which is integral to a violence free domestic environment, and thus essential to be included in the framework of domestic violence. In light of this research, conceptual clarification, critical analysis, and a comparative study are employed. (shrink)

There is a growing trend across North America of women being criminalized for their pregnancy outcomes. Rather than being a series of aberrations resulting from institutional failures, we argue that this trend is part of a colonial strategy of administrative violence aimed at women of color and Native women across Turtle Island. We consider a range of medical and legal practices constituting gender-based administrative violence, and we argue that they are the result of non-accidental and systematic production of (...) population-level harms that cannot be disentangled from the goals of ongoing settler occupation and dispossession of Indigenous lands. While white feminist narratives of gender-based administrative violence in Latin America function to distance the places where such violence occurs from the ‘liberal democratic’ settler nation-states of the U.S. and Canada, we hold that administrative forms of reproductive violence against Latin American women are structurally connected to efforts in the U.S. and Canada to criminalize women of color and Indigenous women for their reproductive outcomes. The purpose of these systemically produced harms is to sustain cultures of gender-based violence in support of settler colonial configurations of power. (shrink)

The ongoing global pandemic of Covid-19 has exposed SARS-CoV-2 as a potent non-human actant that resists the joint scientific, public health and socio-political efforts to contain and understand both the virus and the illness. Yet, such a narrative appears to conceal more than it reveals. The seeming agentiality of the novel coronavirus is itself but one manifestation of the continuous destruction of biodiversity, climate change, socio-economic inequalities, neocolonialism, overconsumption and the anthropogenic degradation of nature. Furthermore, focusing on the virus – (...) an entity that holds an ambiguous status between the ‘living’ and ‘non-living’ – brings into question the issue of the agentiality of non/living matter. While the story of viral potency seems to get centre stage, overshadowing the complex and perverse entanglement of processes and phenomena which activated these potentials in the first place, the Covid-19 pandemic also becomes a prism that sheds light on the issues of environmental violence; social and environmental injustices; more-than-human agentiality; and ethico-political responses that the present situation may mobilise. -/- This article serves as a written record of joint conversations between artists and researchers in the working group ‘Non/Living Queerings’ that formed part of the online series of events ‘Braiding Friction’ organised by the research project Biofriction. The article strives to capture the collective effort of braiding and weaving a variety of situated perspectives, theoretical toolboxes, knowledges and experiences against the background of the ongoing Covid-19 pandemic. In particular, the text focuses on the issues of crisis, ‘amplification effect’, viral agency and the changing notions of humanity. (shrink)

Since the concept of “nudge” was introduced in 2008 by Thaler and Sunstein, proposing that small interventions based on changes in choice architectures can alter people’s behavior and make it easier for them to achieve their desired goals, the application in public policy of behavioral economics has gained significant attention. This has led to the emergence of different types of policies based on behavioral insights, which have been used in a variety of areas, including health or finance, with the goal (...) of promoting well-being and addressing social and economic issues. After providing a basic theoretical background as a frame of reference to understand gender violence, this study explores the use of tools from the field of behavioral economics as it is applied in public policy. Regulatory (paternalistic) and non-regulatory (libertarian) interventions based on behavioral insights will be considered: nudges, boosts, shoves, budges, or sludge audits, are examined as potential interventions to use in matters related to this type of violence. After evaluating these behavioral policy instruments and their potential effectiveness, the limitations of the behavioral perspective are recognized, and the need for a multifaceted approach to combating gender violence is acknowledged. The article concludes by arguing that public policies addressing gender violence should not only utilize behavioral tools but should also incorporate strategies related to education, legislation, and social norms. (shrink)

The Universal Law of Balance: A Holistic Approach to Preventing Conflict and Violence -/- Introduction -/- Conflicts, whether individual or societal, often escalate into violence due to a variety of psychological, biological, and social factors. These include emotional impulsivity, survival instincts, resource competition, and the inability to resolve disputes through rational means. However, by integrating the universal law of balance into education, we can cultivate decision-making that aligns with natural harmony, preventing violence at its root. This essay (...) outlines a curriculum designed to teach emotional regulation, critical thinking, conflict resolution, and systemic awareness, ensuring that individuals and societies operate within the principles of natural balance. -/- Understanding the Universal Law of Balance -/- The universal law of balance dictates that every action has consequences, and all decisions must align with natural harmony to avoid instability. It emphasizes the interconnected nature of human choices and their broader impact on individuals, society, and governance. This principle, when taught and applied correctly, can help people develop a rational, peaceful approach to handling conflicts. -/- Emotional Regulation and Self-Control -/- One of the primary causes of conflict escalation is uncontrolled emotion. The human brain’s fight-or-flight response can lead to aggression when individuals feel threatened. Teaching emotional regulation through techniques such as mindfulness, cognitive reframing, and deep breathing allows individuals to manage their impulses and make balanced decisions instead of reacting violently. -/- Real-World Example: In Norway’s prison system, rehabilitation focuses on emotional control and self-reflection rather than punishment. This has led to some of the lowest recidivism rates in the world, proving that emotional regulation can prevent future violence. -/- Real-World Example: The Dalai Lama and Tibetan Buddhist monks use meditation and mindfulness to maintain peace despite decades of political suppression by China. Their commitment to non-violence demonstrates the power of emotional regulation in preventing conflict. -/- Critical Thinking and Logical Decision-Making -/- Irrational decision-making often leads to unnecessary conflicts. By educating individuals on logical reasoning, recognizing biases, and problem-solving techniques, we can ensure they approach disputes with a rational mindset. Ethical decision-making, based on long-term balance rather than short-term emotions, is crucial for maintaining harmony in both personal and societal contexts. -/- Real-World Example: The Cuban Missile Crisis (1962) is a historical case where critical thinking and rational decision-making prevented nuclear war. Both U.S. President John F. Kennedy and Soviet Premier Nikita Khrushchev engaged in careful negotiations, prioritizing long-term stability over immediate aggression. -/- Real-World Example: Finland’s education system focuses heavily on problem-solving and critical thinking rather than rote memorization. As a result, Finnish society has one of the lowest levels of corruption and social conflict in the world. -/- Conflict Resolution Strategies -/- Understanding different types of conflict—interpersonal, group, and societal—helps individuals recognize their root causes. Teaching techniques such as active listening, empathy, mediation, and negotiation empowers people to resolve disputes peacefully. -/- Real-World Example: South Africa’s Truth and Reconciliation Commission (TRC) was instrumental in preventing civil war after apartheid. By allowing victims and perpetrators to engage in open dialogue, it fostered healing and prevented violent retaliation. -/- Real-World Example: The Camp David Accords (1978) between Egypt and Israel, facilitated by U.S. President Jimmy Carter, led to a lasting peace treaty. It showed how diplomatic mediation and negotiation can resolve deep-rooted conflicts between nations. -/- The Law of Karma In Systems: Cause and Effect in Society -/- The law of karma, as a universal principle, suggests that every action has a ripple effect. Small imbalances in individual decisions can lead to large-scale societal consequences. Teaching students to recognize these systemic imbalances and correct them through responsible decision-making helps create a more stable and peaceful society. -/- Real-World Example: The 2008 financial crisis was a result of imbalance in the economic system, caused by unchecked greed and lack of regulation in the housing market. The global recession that followed showed how systemic imbalances in decision-making can affect entire nations. -/- Real-World Example: Bhutan’s focus on Gross National Happiness (GNH) rather than GDP ensures a balanced approach to economic and social development, leading to a more harmonious society. -/- Feedback Mechanisms in Human Interaction -/- People influence one another through their actions and words, often creating feedback loops that can either escalate or de-escalate conflicts. Recognizing and controlling these feedback mechanisms is essential in preventing violent confrontations. -/- Real-World Example: The #MeToo movement demonstrated how a feedback loop can create widespread change. As more individuals spoke out against sexual harassment, society’s perception shifted, leading to policy changes and greater accountability in workplaces worldwide. -/- Real-World Example: Germany’s post-World War II reconciliation efforts, including Holocaust education and reparations, created a feedback loop of acknowledgment and responsibility that has led to stronger international relations and social stability. -/- Application to Leadership and Governance -/- Leadership plays a crucial role in shaping societal balance. Leaders who understand the law of balance can implement policies that prevent societal conflicts. Education should focus on teaching future leaders how to create governance systems that promote harmony, sustainability, and rational conflict resolution. -/- Real-World Example: Singapore’s governance model prioritizes long-term stability and balance in economic, social, and political policies. This has resulted in a low crime rate, economic prosperity, and a relatively peaceful multicultural society. -/- Real-World Example: Nelson Mandela’s leadership in post-apartheid South Africa focused on unity rather than revenge, preventing potential civil conflict and setting a precedent for peace-based governance. -/- Practical Application and Real-World Training -/- To solidify these principles, educational programs should include real-world applications such as: -/- Group projects on peaceful conflict resolution. -/- Simulation exercises on decision-making in high-pressure situations. -/- Personal reflection essays on how students can apply the universal law of balance in daily life. These hands-on experiences reinforce theoretical concepts and empower individuals to implement them effectively. -/- Conclusion -/- By incorporating the universal law of balance into education, we can address the root causes of conflict and prevent violence before it occurs. Teaching emotional regulation, critical thinking, conflict resolution, and systemic awareness ensures that individuals make decisions that align with natural harmony. When societies prioritize balance-based decision-making, they cultivate peace, stability, and sustainable progress. This educational initiative can serve as a foundation for transforming individuals, communities, and even global governance, ensuring a future where violence is minimized and balance is maintained. -/- . (shrink)

This essay discusses how our traditional ethics may harbor assumptions that place humans in a position in which overt violence towards animals is an almost inevitable outcome since their formulation involves violence towards ourselves and our animal fellows in our cutting our embodied ties with them. The essay explores Derrida’s Animal that Therefore, I Am, in its detailing of the two discourses within European intellectual history of those who felt they were “above” animals and were not addressed by (...) them versus those who could acknowledge that animals do address us. Derrida also cites the “lyconomy” of this tradition that brandishes the image of the “wolf” within us as a streak of rapacious violence that we can only fight with violence, thus projecting onto the wolf a false identity to justify our own demons of violence. Merleau-Ponty’s notions of embodiment further this idea that we are enmeshed with animals in a basic affective, perceptual and visceral way and that to ignore this interweaving of lives is to do violence to ourselves as well as violence towards them. I then cite ethologists for evidence that wolves are one of the most social, non-violent animals on the planet and detail how two million were slaughtered in the name of eradicating an “evil” being. Such behavior on our part I call “speciocide,” as heinous as genocide. Finally, phenomenology, as one particular philosophical approach, may have a critical edge in helping us to see our animal fellows more clearly, to understand them better, and discern our truer moral obligations to them. (shrink)

Ideal theory in social and political philosophy generally works to hide philosophical theories’ complicity in sustaining the structural violence and maintenance of white supremacy that are foundational to settler colonial societies. While non-ideal theory can provide a corrective to some of ideal theory’s intended omissions, it can also work to conceal the same systems of violence that ideal theory does, especially when framed primarily as a response to ideal theory. This article takes a decolonial approach to exploring the (...) limitations of non-ideal theory in its ability to respond to and redress the continuing harms done to Indigenous peoples by settler colonialism, including by outlining non-ideal theory’s relationship to a colonial politics of recognition. (shrink)

Intersectionality has utilized various feminist theories that continue subculture of violence thinking about Black men and boys. While intersectional feminists often claim that intersectionality leads to a clearer social analysis of power and hierarchies throughout society and within groups, the categories and claims of intersectionality fail to distinguish themselves from previously racist theories that sought to explain race, class, and gender, based on subcultural values. This article is the first to interrogate the theories used to construct the gendered categories (...) and the assumptions behind Black male positionality under intersectional analyses. Contrary to its promises for more liberated Black identities, intersectionality merely replicates the pseudo-science of racist criminology and presents decades old theories as cutting-edge gender analyses. In short, while intersectionality has allowed Black women to create nuanced experiences and epistemological accounts of Black womanhood, the very same theory has confined Black male experience to the perpetration of violence and defined Black manhood as lesser—merely the exemplification of white masculinity’s pathological excess. (shrink)

A brief presentation of life, activity and publications of an Italian philosopher, the founder with Guido Calogero of the Liberal-Socialist movement under the Fascist regime and the theorist of non-violence and omnicracy as the key ideas for a new left, beyond reformism and third-International state-socialism.

Violence is somehow equivalent to Be Right? How can I be fair and non-violent? It depends on the receptor, in terms of social comunication.

While the immediate aim of Walter Benjamin’s famous essay, “Critique of Violence,” is to provide a critique of legal violence, commentators typically interpret it as providing a further critique of state violence. However, this interpretation often receives no further argument, and it remains unclear whether Benjamin’s essay may prove analytically relevant for a critique of state violence today. This paper argues that the “Critique” proves thusly relevant, but only on condition that it is developed in two (...) directions. The first direction is conceptual, and consists in an explanation of the necessary relationship between states and violence. This explanation is found by appealing to a concept not cited in Benjamin’s text, but which, I argue, remains its implicit basis: sovereignty. According to this conceptual development, state violence is the necessary result of the state's attempt to maintain its sovereign law at the expense of emancipatory struggles to generate non-sovereign law. The second direction is genealogical, and consists in destabilizing the modern belief that justice is best served through the judicial channels of a sovereign state. Here I employ Michel Foucault’s genealogical research to demonstrate the historical contingency of state justice and, by extension, the possibility of a justice beyond the state. (shrink)

Theories of self-defence tend to invest heavily in ‘liability justifications’: if the Attacker is liable to have defensive violence deployed against him by the Defender, then he will not be wronged by such violence, and selfdefence becomes, as a result, morally unproblematic. This paper contends that liability justifications are overrated. The deeper contribution to an explanation of why defensive permissions exist is made by the Defender’s non-liability. Drawing on both canonical cases of self-defence, featuring Culpable Attackers, and more (...) penumbral cases of self-defence, involving Non-Responsible Threats, a case is assembled for the ‘Non-Liability First Account’ of self-defence. (shrink)

The book is the proceeding of a conference in Pisa 12007 on the philosophy of Lanza del Vasto - the unique Western disciple of Gandhi - examined under the items: his thesis work in Philosophy (Fabris), his Greek and Christian methaphysics (Salmeri), his criticism of Hegel (Vigne), the relationship with Gandhi (Manara), Trinity (Vermorel) Indian philosophical traditioon (Trianni), his henologixcal thinking (Reale) his trinitarian metaphysics (Bertini), his mystical thinking (Vannini) a logicaL analysis of his thinking(Drago), his philosophy and theory of (...) non-violence(Cozzo) The relationship with Catholic Church (Tanzarella), Pedagogy (Butturini), sojourn in Pisa (Lanza). (shrink)

This paper tries to explain the relationship between Muslims' problems and violence in the light of a clear distinction between Islam and Islamic political thought. This research emphasizes on the fact that Koran and Sunnah aim at guiding mankind to the right path of knowing and worshipping God; they are not political treatises; Islam could live without a Muslim State even before the instauration of the prophet's State; nowadays, millions of Muslims live under the rule of non Muslim governments (...) or Muslim governments that do not enforce the Islamic law, yet Islam continues to flourish; hence, no Islamic political thought, albeit useful and justified at a certain time, place, or circumstances is to be sanctified because that will certainly lead to a political blockage which could yield violence. (shrink)

Abstract: Modernization has brought about many changes in the socio-cultural arena of life, worldwide. With the advent of science and technology, life has become so much easy, in every nook and corner of the world. The leaders of some of the great economies and corporates have devised policies, so many in number, that could make life so much sophisticated, but complex. The last century has given the world many things to cheer about, but at the same time, it has made (...) life miserable too. Prophecies made by ancient greats about the immoral practices during the hard times came to be true, as the life of a human being is just a stray bullet away. Radiations, pollution, market, pandemics, and joblessness add to many other miseries that have come in the form of physical and biological warfare and violence. Besides this, political and social instability adds to the miseries of this list, as there have been disparities and discrimination in the name of religion, sex, color, and caste too. Keywords: Modernization, Instability, Freedom, Leadership, Non-violence. (shrink)

India is known for its religious diversity, and among its many faiths, Sikh and Jain Dharmic traditions stand out for their ethical and spiritual significance. Despite their distinct theological doctrines, both traditions share key values, including compassion, non-violence, truth, and self-discipline. This article explores the ethical and spiritual connections between Sikhi and Jain traditions, focusing on their mutual emphasis on Ahimsa (non-violence), truth (Satya), and the importance of self-discipline and service. Through their common principles, both religions promote social (...) equality, inclusivity, and the welfare of all living beings. By examining these shared values, the article highlights how Sikh and Jain dharmic traditions contribute to the broader message of harmony in diversity and interfaith coexistence. Ultimately, these traditions offer valuable insights into building a peaceful, compassionate, and just society that transcends religious boundaries and fosters global unity. (shrink)

Questo non è un libro perfetto, ma è unico, e se scorri le prime 400 pagine o giù di lì, le ultime 300 (circa 700) sono un buon tentativo di applicare ciò che è noto sul comportamento ai cambiamenti sociali nella violenza e nelle maniere nel tempo. L'argomento di base è: come fa la nostra genetica a controllare e limitare il cambiamento sociale? Sorprendentemente non riesce a descrivere la natura della selezione dei parenti (idoneità inclusiva) che spiega gran parte della (...) vita sociale animale e umana. Egli manca anche (come quasi tutti) manca di un quadro chiaro per descrivere la struttura logica della razionalità (termine preferito di John Searle) che preferisco chiamare la Psicologia descrittiva del Pensiero dell'Ordine Superiore (DPHOT). Avrebbe dovuto dire qualcosa sui molti altri modi di abusare e sfruttare le persone e il pianeta, dal momento che questi sono ora molto più gravi da rendere quasi irrilevanti altre forme di violenza. Estendere il concetto di violenza per includere leconseguenze globali a lungoterminedella replicazione dei geni diqualcuno, e avere una comprensione della natura di come funziona l'evoluzione (cioè la selezione dei parenti) fornirà una prospettiva molto diversa sulla storia, gli eventi attuali e come le cose probabilmente andranno nei prossimi centinaia di anni. Si potrebbe iniziare notando che la diminuzione della violenza fisica nel corso della storia è stata abbinata (e resa possibile) dallo stupro spietato in costante aumento del pianeta (cioè dalla distruzione del futuro del proprio discendente).’ Pinker (come la maggior parte delle persone) è spesso distratto dalle superficialità della cultura quando è la biologia che conta. Guarda le mie recenti recensioni di Wilson 'The Social Conquest of Earth' e 'SuperCooperators' di Nowak e Highfield qui e in rete per un breve riassunto della vacuità del 'vero altruismo'(selezione di gruppo), e l'operazione di selezione dei parenti e l'inutilità e la superficialità di descrivere il comportamento in termini culturali. Questo è il classico problema della natura/nutrimento e la natura vince nutrita --infinitamente. Ciò che conta veramente è la violenza fatta sulla terra dall'incessante aumento della popolazione e della distruzione delle risorse (a causa della medicina e della tecnologia e della repressione dei conflitti da parte della polizia e dei militari). Circa 200.000 persone in più al giorno (un altro Las Vegas ogni 10 giorni, un'altra Los Angeles ogni mese), le 6 tonnellate o giù di lì di pisolino che vanno in mare / persona / anno – circa l'1% del totale del mondo che scompare ogni anno, ecc. significa che se qualche miracolo accadrà la biosfera e la civiltà crollerà in gran parte durante i prossimi due secoli, e ci sarà fame, violenza e violenza di ogni tipo su scala impressionante. Le maniere, le opinioni e le tendenze delle persone a commettere atti violenti non hanno alcuna importanza a meno che non possano fare qualcosa per evitare questa catastrofe, e non vedo come ciò accadrà. Non c'è spazio per gli argomenti, e nessun punto sia (sì io sono un fatalista), quindi mi limiterò a fare alcuni commenti come se fossero fatti. Non immaginate di avere un'informazione personale nel promuovere un gruppo a spese degli altri. Io sono 78, nonhanno discendenti e non hanno parenti stretti e non si identificano con alcun gruppo politico, nazionale o religioso e considerano quelli a cui appartengo di default come ripugnanti come tutti gli altri. I genitori sono i peggiori nemici della vita sulla Terra e, tenendo la vista generale delle cose, le donne sono violente come gli uomini se si considera il fatto che la violenza delle donne (come la maggior parte di quella fatta dagli uomini) è in gran parte fatta al rallentatore, a distanza nel tempo e nello spazio e per lo più effettuata per procura dai loro discendenti e dagli uomini. Sempre più spesso, le donne portano figli indipendentemente dal fatto che abbiano un compagno e l'effetto di impedire a una donna di riprodursi è in media molto maggiore dell'arresto di un uomo, poiché sono il collo di bottiglia riproduttivo. Si può ritenere che le persone e la loro prole meritino riccamente qualsiasi miseria arrivi la loro strada e (con rare eccezioni) i ricchi e famosi sono i peggiori trasgressori. Meryl Streep o Bill Gates o J.K Rowling e ognuno dei loro figli può distruggere 50 tonnellate di suolo ogni anno per generazioni nel futuro, mentre un contadino indiano e il suo possono distruggere 1 tonnellata. Se qualcuno nega che va bene, e ai loro discendenti dico "Benvenuti all'inferno sulla Terra" (WTHOE). Oggi l'accento è sempre posto sui diritti dell'uomo, ma è chiaro che se si vuole che la civiltà abbia una possibilità, le responsabilità umane devono sostituire i diritti umani. Nessuno ottiene diritti senza essere un cittadino responsabile e la prima cosa che ciò significa è ladistruzione ambientalemi nimal. La responsabilità più fondamentale non è quella dei bambini a meno che la vostra società non vi chieda di produrli. Una società o un mondo che permette alle persone di allevare a caso sarà sempre sfruttato dai geni egoisti fino a quando non crolla (o raggiunge un punto in cui la vita è così orribile che non vale la pena di vivere). Se la società continua a mantenerei diritti umani come primari, ai loro discendenti si può dire con fiducia "WTHOE". Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'Talking Monkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019) . (shrink)

Ce n’est pas un livre parfait, mais il est unique, et si vous écrémez les 400 premières pages ou plus, les 300 dernières (sur quelque 700) sont une assez bonne tentative d’appliquer ce qui est connu sur le comportement aux changements sociaux de la violence et des manières au fil du temps. Le sujet fondamental est le suivant : comment notre génétique contrôle-t-elle et limite-t-elle le changement social ? Étonnamment, il ne parvient pas à décrire la nature de la (...) sélection des parents (fitness inclusif) qui explique une grande partie de la vie sociale animale et humaine. Il n’a pas non plus (comme presque tout le monde) un cadre clair pour décrire la structure logique de la rationalité (LSR—terme préféré de John Searle) que je préfère appeler la psychologie descriptive de la pensée de haut ordre (DPHOT). Il aurait dû dire quelque chose sur les nombreuses autres façons d’abuser et d’exploiter les gens et la planète, car ceux-ci sont maintenant beaucoup plus graves que de rendre d’autres formes de violence presque hors de propos. Étendre le concept de violence pour inclure les-conséquences mondiales à long terme de la réplication des gènes de quelqu’un, et avoir une compréhension de la nature de la façon dont fonctionne l’évolution (c.-à-d., la sélection des parents) fournira une perspective très différente sur l’histoire, les événements actuels, et comment les choses sont susceptibles d’aller dans les quelques centaines d’années. On pourrait commencer par noter que la diminution de la violence physique au cours de l’histoire a été compensée (et rendue possible) par le viol sans pitié de la planète (c’est-à-dire par la destruction par les gens de l’avenir de leur propre descendant). Pinker (comme la plupart des gens la plupart du temps) est souvent distrait par les superficialités de la culture quand c’est la biologie qui compte. Voir mes critiques récentes de Wilson 'The Social Conquest of Earth' et Nowak and Highfield’s 'SuperCooperators' ici et sur le net pour un bref résumé de la vacuité de «véritable altruisme»(sélection de groupe), et le fonctionnement de la sélection des parents et l’inutilité et la superficialité de décrire le comportement en termes culturels. C’est la question classique de la nature/nourrir et la nature l’emporte nourrir - infiniment. Ce qui importe vraiment, c’est la violence faite à la terre par l’augmentation incessante de la population et de la destruction des ressources (en raison de la médecine et de la technologie et de la répression des conflits par la police et l’armée). Environ 200.000 personnes de plus par jour (un autre Las Vegas tous les 10 jours, un autre Los Angeles chaque mois), les 6 tonnes ou plus de la base va dans la mer / personne / année - environ 1% du total du monde disparaissant chaque année, etc. signifie que si un miracle se produit la biosphère et la civilisation va largement s’effondrer au cours des deux prochains siècles, et il y aura la famine, la misère et la violence de tous les types. Les manières, les opinions et les tendances des gens à commettre des actes de violence ne sont d’aucune pertinence à moins qu’ils ne puissent faire quelque chose pour éviter cette catastrophe, et je ne vois pas comment cela va se produire. Il n’y a pas de place pour les arguments, et aucun point non plus (oui je suis un fataliste), donc je vais juste faire quelques commentaires comme s’ils étaient des faits. N’imaginez pas que j’ai un intérêt personnel dans la promotion d’un groupe au détriment des autres. J’ai 78, n’ont pas de descendants et pas de proches parents et ne s’identifient à aucun groupe politique, national ou religieux et considèrent ceux que j’appartiens par défaut aussi répugnant que tout le reste. Les parents sont les pires ennemis de la vie sur Terre et, compte tenu de la vue générale des choses, les femmes sont aussi violentes que les hommes quand on considère le fait que la violence des femmes (comme la plupart de celle faite par les hommes) se fait en grande partie au ralenti, à une distance dans le temps et l’espace et la plupart du temps effectuée par procuration -par leurs descendants et par les hommes. De plus en plus, les femmes portent des enfants, qu’elles aient un compagnon ou non et que l’effet d’empêcher une femme de se reproduire est en moyenne beaucoup plus important que d’arrêter un homme, car ils constituent le goulot d’étranglement reproducteur. On peut considérer que les gens et leur progéniture méritent richement toute la misère vient leur chemin et (à de rares exceptions près) les riches et les célèbres sont les pires délinquants. Meryl Streep ou Bill Gates ou J.K Rowling et chacun de leurs enfants peuvent détruire 50 tonnes de terre d’o re plus chaque année pendant des générations dans l’avenir, tandis qu’un fermier indien et son peut détruire 1 tonne. Si quelqu’un nie que c’est très bien, et à leurs descendants, je dis "Bienvenue à l’enfer sur Terre"(WTHOE). Aujourd’hui, l’accent est toujours mis sur les droits de l’homme, mais il est clair que si la civilisation doit avoir une chance, les responsabilités humaines doivent remplacer les droits de l’homme. Personne n’obtient des droits sans être un citoyen responsable et la première chose que cela signifie est la destruction de l’environnement minimal. La responsabilité la plus fondamentale n’est pas les enfants à moins que votre société vous demande de les produire. Une société ou un monde qui permet aux gens de se reproduire au hasard sera toujours exploité par des gènes égoïstes jusqu’à ce qu’il s’effondre (ou atteint un point où la vie est si horrible qu’il ne vaut pas la peine de vivre). Si la société continue à maintenir les droits de l’homme comme primaires, à leurs descendants, on peut dire avec confiance "WTHOE". Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deuxemssyst peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir «Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 3e ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

In the present condition of planetary environmental crises, violence, and war, entire ecosystems are annihilated, habitats turn into unliveable spaces, and shared “more-than-human” vulnerabilities get amplified. Here and now, death and loss become urgent environmental concerns, while the Anthropocene-induced anxiety, anger, and grief are manifested in popular-scientific narratives, art, culture, and activism. Grounded in the theoretical framework of queer death studies, this article explores present grief imaginaries and engagements with more-than-human death, dying, and extinction, as they are interwoven through (...) contemporary art. It is there where an ecological ontology of death is being exposed and ethical territories of eco-grief unfold. (shrink)

J’ai lu de nombreuses discussions récentes sur les limites du calcul et de l’univers en tant qu’ordinateur, dans l’espoir de trouver quelques commentaires sur le travail étonnant du physicien polymathe et théoricien de la décision David Wolpert, mais n’ont pas trouvé une seule citation et je présente donc ce résumé très bref. Wolpert s’est avéré quelques théoricaux d’impossibilité ou d’incomplétude renversants (1992 à 2008-voir arxiv dot org) sur les limites de l’inférence (computation) qui sont si généraux qu’ils sont indépendants de (...) l’appareil faisant le calcul, et même indépendamment des lois de la physique, ainsi ils s’appliquent à travers les ordinateurs, la physique, et le comportement humain. Ils utilisent la diagonalisation de Cantor, le paradoxe menteur et les worldlines (lignes du monde) pour fournir ce qui peut être le théorème ultime dans Turing Machine Theory, et apparemment fournir des aperçus de l’impossibilité, l’incomplétude, les limites du calcul, et l’univers comme ordinateur, dans tous les univers possibles et tous les êtres ou mécanismes possibles, générant, entre autres, un principe d’incertitude mécanique non quantique et une preuve de monothéisme. Il existe des connexions évidentes à l’œuvre classique de Chaitin, Solomonoff, Komolgarov et Wittgenstein et à l’idée qu’aucun programme (et donc aucun dispositif) ne peut générer une séquence (ou un dispositif) avec une plus grande complexité qu’il ne possède. On pourrait dire que cet ensemble de travaux implique l’athéisme puisqu’il ne peut y avoir d’entité plus complexe que l’univers physique et du point de vue wittgensteinien, « plus complexe » n’a aucun sens (n’a pas de conditions de satisfaction, c’est-à-dire véridique ou test). Même un « Dieu » (c’est-à-dire un « dispositif » avec un temps/ espace et une énergie illimité) ne peut pas déterminer si un « nombre » donné est « aléatoire», ni trouver un certain moyen de montrer qu’une « formule » donnée, un « théorème » ou une « phrase » ou un « dispositif » (tous ces jeux de langage complexes) fait partie d’un « système » particulier. Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deux systemes peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir 'Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 2ème ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how (...) versions of these arguments have been applied to address a practical issue in Buddhist ethics; whether Buddhists should be vegetarian. (shrink)

What reasons stand in favor of (or against) violent resistance to oppression? I distinguish two kinds of normative reasons that bear relevantly in such a practical deliberation. I argue that in addition to reasons of impartial morality, victims’ personal projects and relationships may also provide reasons for (or against) violent resistance. Moreover, there is no guarantee that conflicts will not occur between such reasons. Thus, some acts of violent resistance may arise from situations of radical choice in which impartial moral (...) reasons and personal reasons pull the agent in opposite directions. Regardless of what we ultimately think agents facing such decisions ought to do all things considered, recognizing such conflicts is crucial for understanding the circumstances that give rise to violence and for better sympathizing with victims who are pushed to such extreme modes of resistance. (shrink)

The relationship between “Towards a Critique of Violence” (1921) and the work of Franz Kafka has been well established by several critical studies devoted to Walter Benjamin. However, it is striking that Benjamin himself, already well acquainted with the work of the Czech writer in 1921, never made any comment to Kafka’s work in this essay, and, more broadly, in any of the related texts that make up the project on the ‘Critique of Violence’. In this article, we (...) analyze a set of notions (Entstellung, Entsühnung, Zurechstellen) that allow us to establish a mediated relationship between this essay and the articles and letters that Benjamin devoted to Kafka in the 1930s. This relationship takes us back to the only piece in which Benjamin carries out an autonomous treatment of the “category of justice” (1916) in which he identifies -as it will happen eighteen years later, in the essay on Kafka (1934)- the locus of justice in the “non-violence”, thus untying the knot that binds in a perhaps indiscernible way in the Jewish tradition the notions of “messianism” and “violence”. (shrink)

On April 19, 2024, the New York Declaration on Animal Consciousness was announced at the “Emerging Science of Animal Consciousness” conference held at New York University. The New York Declaration is an effort to showcase a scientific consensus on the presence of conscious experiences across all vertebrates (including reptiles, amphibians, and fish) and many invertebrates (at least including cephalopods, decapod crustaceans, and insects). Scientifically, the New York Declaration marks a significant advancement for humanity. However, it also brings heightened awareness to (...) the moral challenges associated with animals that have conscious experiences (or phenomenal consciousness). This article will discuss philosophical approaches to the moral issue of killing sentient beings, thereby highlighting an existing moral dilemma in human society: In sustaining human survival, a species considered to have morality, we have to violate our own moral standards by killing other species with intrinsic value, consciousness, or sentience. This moral dilemma has long been present in human society. Various solutions have been proposed and implemented in practice to address this issue, such as the non-violence and vegetarian approach of Buddhism, the application of Islamic law and sacred rituals to animals in Islam, animal rights movements and voluntary extinction in Western countries, and the technology producing meat using animal cells. However, despite these approaches, we have not yet been able to fully resolve the dilemma, as sentient beings continue to be killed for our survival. We believe the most feasible solution is to change the current food consumption culture, build an eco-surplus culture to mitigate climate change, prevent deforestation, and promote peace. (shrink)

In the distant future, a thousand years after "The Seven Days of Fire"—the holocaust that rapacious industrialization spawned—the earth is a wasteland of sterile deserts and toxic jungles that threaten the survival of the few remaining human beings. This is the world of Hayao Miyazaki's film, Nausicaä of the Valley of the Wind. In this film, Miyazaki offers a vision of an alternative to the violent quest for dominion that has brought about this environmental degradation, through the struggle of the (...) young princess of the Valley of the Wind, Nausicaä. As a messianic figure, I contend the shōjo Nausicaä offers a beneficial estrangement from common conceptions of the gospel and opens up the ecological significance of Christ's message of non-violence. Exploring the ecological and pacific aspects of the gospel through this figure, I argue, may provide a helpful lens for examining our own distorting visions in this age of war and environmental crisis. (shrink)

A short reconstruction of the birth and development of the doctrine of non-violence.

DA: I anledning af Judith Butlers forelæsning om klimasorg på KU er jeg blevet bedt om at besvare spørgsmålet om, hvad man kan bruge Butlers tænkning til i dag og om den stadig er aktuel. Min første tanke var at besvare spørgsmålet med svaret: Man kan bruge Butlers tænkning til ALT! Men for at fokusere mit svar, har jeg besluttet mig for at gennemgå Butlers tænkning i forhold til spørgsmålet om prekære liv og vold og ikke-vold, og hvordan disse emner (...) udspringer af Butlers tænkning om køn i 1990’erne. -/- EN: In connection with Judith Butler's lecture on climate grief at KU, I have been asked to answer the question of how Butler's thinking could be used today and whether it is still relevant. My first thought was to answer the question with the answer: You can use Butler's thinking for EVERYTHING! However, to focus my answer, I have decided to review Butler's thinking in relation to the issues of precarious lives and violence and non-violence and how these issues stem from Butler's thinking on gender in the 1990s. (shrink)

Buddhism has a rich tradition in Bangladesh, developed through the development of Mahayana and Theravada Buddhism in ancient Bengal. The followers of Buddhism in present-day Bangladesh mainly live in the Chittagong region. Their religious life is reflected in temples, monasteries, and social activities. The non-violence and humanism of the Buddha's teachings have had a profound impact on the culture here. However, as a religious minority in modern times, the Buddhist community faces various challenges. This chapter analyses the historical context, (...) current impact, and prospects of Buddhism in Bangladesh. (shrink)

The Distortion of Religious Legacies: How Followers Altered the Teachings of Major Religious Founders -/- Religious founders throughout history have introduced teachings that emphasize compassion, justice, and spiritual growth. Figures like Jesus Christ, Prophet Muhammad, Siddhartha Gautama (the Buddha), Abraham, Moses, and various Hindu sages laid down principles meant to guide human behavior toward peace, harmony, and ethical living. However, as these teachings passed through generations, followers often distorted their original messages due to cultural, political, and societal influences. This essay (...) explores how the legacies of major religious founders have been altered over time, examines the causes of these distortions, and reflects on the implications of such changes for modern societies. -/- 1. Christianity: From Love and Forgiveness to Political Power -/- Jesus Christ preached unconditional love, forgiveness, and humility. His teachings, as recorded in the New Testament, emphasize caring for the poor, turning the other cheek, and loving one’s enemies. However, after his death, the early Christian community faced persecution until Emperor Constantine legalized Christianity in the Roman Empire through the Edict of Milan in 313 CE. Over time, the religion became intertwined with political power. -/- The Crusades, which began in 1096, were a stark departure from Christ’s message of peace. Religious leaders encouraged violent military campaigns to reclaim Jerusalem, resulting in widespread death and suffering. The Spanish Inquisition further demonstrated the distortion of Christ’s teachings when the Church used torture and execution to enforce religious orthodoxy. These events illustrate how political and social agendas overshadowed the religion’s original principles. -/- 2. Islam: The Misunderstanding of Jihad and the Sunni-Shia Divide -/- Prophet Muhammad introduced Islam as a religion of justice, mercy, and unity. The Qur’an emphasizes compassion, social equity, and the pursuit of knowledge. Yet, after Muhammad’s death in 632 CE, disputes over his successor led to the Sunni-Shia split. Sunnis supported Abu Bakr as the first caliph, while Shias believed that leadership should remain within Muhammad’s family, specifically with Ali. This political disagreement eventually escalated into sectarian conflicts. -/- Furthermore, the concept of jihad, which primarily refers to a personal, spiritual struggle toward self-improvement, was later misinterpreted by some extremist groups to justify violence. These distortions have fueled misconceptions about Islam globally, overshadowing its core principles of peace and social justice. -/- 3. Buddhism: From Non-Attachment to Ritualistic Practices -/- Siddhartha Gautama, the Buddha, taught the Four Noble Truths and the Eightfold Path to help individuals achieve enlightenment through mindfulness, ethical conduct, and wisdom. He rejected rituals and idol worship, emphasizing self-awareness and inner transformation. However, as Buddhism spread across Asia, various schools like Mahāyāna, Theravāda, and Vajrayāna emerged, each adapting the teachings to their cultural contexts. -/- In some regions, elaborate rituals, idol worship, and complex metaphysical doctrines overshadowed the Buddha’s original emphasis on mindfulness and simplicity. For instance, in certain Buddhist-majority countries, nationalism has been justified using religious rhetoric, leading to violence and discrimination—practices that directly contradict the Buddha’s teachings of non-violence and compassion. -/- 4. Hinduism: The Institutionalization of the Caste System -/- Hinduism, unlike many other religions, evolved over thousands of years with contributions from various sages and scriptures like the Vedas, Upanishads, and Bhagavad Gita. The religion originally emphasized concepts like dharma (righteousness), karma (action and consequence), and moksha (liberation). Early texts mentioned varna (social divisions) as a functional classification based on skills and responsibilities, not as rigid, hereditary categories. -/- However, over time, the caste system became rigidly institutionalized, with social mobility becoming nearly impossible for lower castes. This distortion led to widespread discrimination and social inequality. Reformers like Swami Vivekananda and Mahatma Gandhi later sought to restore the religion’s core message of unity and equality, challenging caste-based discrimination. -/- 5. Judaism: From Ethical Monotheism to Sectarian Divisions -/- Judaism, rooted in the teachings of Abraham and Moses, introduced the concept of ethical monotheism, emphasizing justice, kindness, and obedience to divine law. The Torah and later texts like the Talmud provided moral and legal guidance for the Jewish community. However, as Judaism spread across different regions, various sects, such as the Pharisees, Sadducees, and Essenes, emerged, each interpreting the scriptures differently. -/- In modern times, Judaism has further divided into Orthodox, Conservative, and Reform branches, each with distinct beliefs and practices. Additionally, political movements have sometimes used religious rhetoric to justify actions that deviate from Judaism’s ethical teachings, contributing to ongoing conflicts and misunderstandings. -/- Causes of Religious Distortion -/- Several factors contribute to the distortion of religious teachings: -/- 1. Political Influence: Rulers and governments have historically used religion to legitimize their authority, often altering or selectively interpreting teachings to suit their agendas. -/- 2. Cultural Adaptation: As religions spread geographically, they often assimilate local customs and traditions, sometimes overshadowing original principles. -/- 3. Literal Interpretation of Texts: Religious texts, often written in specific historical contexts, are sometimes interpreted literally rather than contextually, leading to rigid or extremist practices. -/- 4. Human Psychology: Followers may project personal biases, fears, and desires onto religious teachings, reshaping their meaning to fit individual or collective needs. -/- The Modern Implications of Religious Distortions -/- Religious distortions continue to influence modern societies. Misunderstandings and conflicts rooted in these distortions often perpetuate prejudice, violence, and social division. However, recognizing these distortions can help communities return to the core principles of their respective religions: compassion, justice, and unity. -/- Education plays a crucial role in this process. A holistic, objective approach to religious education, grounded in historical context and critical thinking, can help future generations understand the true essence of religious teachings. This approach aligns with the universal principles of balance and interconnectedness found across spiritual traditions. -/- Conclusion -/- The legacies of major religious founders have been repeatedly altered by cultural, political, and social forces. From the militarization of Christianity to the sectarian divisions in Islam and Judaism, from the ritualistic practices in Buddhism to the caste-based discrimination in Hinduism, these distortions demonstrate the complexities of religious evolution. By fostering critical thinking, historical awareness, and an understanding of the core principles shared across religions—such as compassion, justice, and humility—humanity can move toward greater unity and mutual respect. Recognizing and addressing these distortions is essential for achieving the societal balance and harmony envisioned by these spiritual pioneers. -/- . (shrink)

Prophets and Their Teachings on the Universal Law of Balance in Nature -/- Throughout history, prophets and spiritual teachers from major religions have conveyed divine wisdom about the fundamental principles that govern human life and the natural world. One of the most essential and recurring themes in their teachings is balance—both within the self and in the universe. The idea of balance in nature is not just a scientific or philosophical concept; it is deeply embedded in religious teachings, where it (...) is often associated with justice, harmony, and divine wisdom. -/- This essay explores how the teachings of various prophets and religious figures align with the universal law of balance in nature, emphasizing how their guidance promotes equilibrium in human behavior, society, and the environment. -/- The Concept of Universal Balance in Religious Teachings -/- The universal law of balance in nature suggests that all aspects of existence are governed by equilibrium. When balance is maintained, harmony and sustainability prevail, but when it is disrupted, chaos and suffering follow. This idea is reflected in the teachings of prophets from different traditions, who have warned against excesses and guided humanity toward a balanced way of living. -/- 1. Prophet Muhammad and the Principle of Moderation (Islam) -/- In Islam, Prophet Muhammad (peace be upon him) emphasized the importance of balance in all aspects of life. The Quran states: -/- “Thus, We have made you a just community that you will be witnesses over the people.” (Quran 2:143) -/- This verse highlights the concept of a “middle path,” where believers are encouraged to avoid extremes in wealth, worship, and personal conduct. -/- Examples of Balance in Islam -/- Balance in Worship and Life Responsibilities: The Prophet discouraged excessive asceticism, saying, “Your body has a right over you, your family has a right over you, and your Lord has a right over you.” This means a person should not neglect their health or family in pursuit of religious devotion. -/- Balance in Economic Justice: Islam encourages wealth accumulation through lawful means but commands the wealthy to share with the poor through Zakat (charity) to prevent economic inequality. -/- Balance in Environmental Stewardship: The Prophet encouraged conservation, advising not to waste water even when performing ablution next to a river. -/- 2. Jesus Christ and the Balance Between Justice and Mercy (Christianity) -/- Jesus Christ (peace be upon him) taught about maintaining balance between justice and compassion. He emphasized love, forgiveness, and righteousness while also upholding moral responsibility. -/- Examples of Balance in Christianity -/- Balance in Judgment: Jesus upheld moral laws but also demonstrated compassion. When a woman was accused of adultery, he said, “Let he who is without sin cast the first stone.” (John 8:7). This shows the balance between enforcing justice and offering mercy. -/- Balance Between Wealth and Spirituality: Jesus taught that wealth should not dominate one’s heart. “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." (Matthew 19:24). However, he did not reject wealth outright but taught that it must be used for good. -/- Balance in Love and Discipline: Jesus preached love but also emphasized accountability, reminding people that forgiveness does not mean the absence of justice. -/- 3. The Teachings of the Buddha on the Middle Way (Buddhism) -/- Although not considered a prophet in the Abrahamic sense, Siddhartha Gautama, known as the Buddha, emphasized balance through the doctrine of the Middle Way. This principle teaches that neither extreme asceticism nor indulgence leads to enlightenment; rather, a path of moderation brings harmony. -/- Examples of Balance in Buddhism -/- Balance in Desires: Before attaining enlightenment, the Buddha experienced both extreme luxury as a prince and extreme asceticism as a monk. Realizing both were harmful, he taught the Middle Way: living with neither indulgence nor deprivation. -/- Balance in Emotions: Buddhist teachings emphasize equanimity—staying balanced in both joy and suffering. This aligns with the law of nature, where all things are impermanent, and excessive attachment or aversion leads to suffering. -/- 4. Moses and the Laws of Justice and Order (Judaism) -/- Prophet Moses (peace be upon him) delivered divine laws that established balance in society. The Ten Commandments, given to guide human behavior, promote justice, honesty, and moral integrity. -/- Examples of Balance in Judaism -/- Balance in Law and Mercy: The principle of “an eye for an eye” (Exodus 21:24) is often misunderstood, but it fundamentally conveys the idea of proportionate justice—a principle that maintains societal balance. -/- Balance in Leadership: Moses was a strong leader but also a humble servant of God, showing that true leadership requires both authority and compassion. -/- Balance in Sabbath Observance: Judaism teaches that work is important, but rest and worship are equally necessary. The Sabbath (Shabbat) is a day of rest to maintain a balance between labor and spiritual rejuvenation. -/- 5. Laozi and the Taoist Concept of Yin and Yang (Taoism) -/- Laozi, the founder of Taoism, introduced the idea of Tao (the Way), which emphasizes balance in nature. His teachings focus on the Yin-Yang principle, where opposite forces (light and dark, strong and weak) are interconnected and necessary for harmony. -/- Examples of Balance in Taoism -/- Balance in Nature: Taoist philosophy teaches that trying to force control over nature disrupts harmony. For example, excessive deforestation leads to climate imbalance. -/- Balance in Leadership: Laozi emphasized wu wei—non-interference—where leaders should guide rather than control. This reflects the balance between action and patience in governance. -/- 6. Hinduism and the Concept of Dharma (Hinduism) -/- Hinduism emphasizes Dharma, which means duty, righteousness, and balance in life. The Bhagavad Gita teaches that every individual has a duty to maintain harmony in their personal and social life. -/- Examples of Balance in Hinduism -/- Balance in Life Stages (Ashramas): Hindu philosophy divides life into four stages—student life, householder life, hermit life, and renunciation—each stage balancing material and spiritual responsibilities. -/- Balance in Karma: The law of karma teaches that actions have consequences, emphasizing that ethical balance must be maintained to achieve spiritual liberation (moksha). -/- Balance in Diet and Health: Ayurveda, the traditional Hindu system of medicine, promotes Sattvic (pure) food and a balanced lifestyle for physical and mental well-being. -/- Modern Implications of the Universal Law of Balance -/- The teachings of these prophets and religious traditions demonstrate that balance is not only a natural law but also a moral and social necessity. -/- 1. Environmental Balance -/- Islamic teachings on conservation: Islam encourages environmental responsibility through teachings on sustainable living. -/- Christian teachings on stewardship: The Bible commands humans to care for God’s creation. -/- Hindu respect for nature: Rivers, mountains, and forests are considered sacred. -/- 2. Social and Economic Balance -/- Confucianism’s Social Harmony: Confucius emphasized that rulers must ensure economic balance by promoting fairness. -/- Islamic Finance: Islamic principles prohibit exploitative interest (riba) to prevent economic imbalance. -/- Buddhist Mindful Economics: Encourages reducing greed and promoting ethical business practices. -/- 3. Inner Balance and Mental Well-being -/- Jainism’s Ahimsa (Non-Violence): Jain teachings emphasize inner peace by avoiding harmful emotions like anger and greed. -/- Christianity’s Peace Teachings: Jesus taught that true peace comes from within, encouraging people to find balance between worldly duties and spiritual fulfillment. -/- Conclusion -/- The universal law of balance in nature is deeply embedded in the teachings of major religious traditions. Whether it is Islam’s call for moderation, Christianity’s balance between justice and mercy, Buddhism’s Middle Way, Hinduism’s Dharma, or Taoism’s Yin and Yang, all these teachings highlight the importance of equilibrium in life. -/- By applying these timeless principles, humanity can create a more just, sustainable, and harmonious world. -/- . (shrink)

Peace pedagogy and the Peace education are identified as relevant educational paradigm and set of educational projects aimed at solving problems of teaching non-violence and the capacity for peace in the context of the democratic movement for peace. There is a set of reasons to state that the education system of the world depends not only on technological trends and mastering the sum of strategies of war and peace but, first of all, on what extends the whole education is (...) true for its subjects and able to provide research on the ultimate question of social and personal life, including eternal mankind’s dream for peace. This paper describes methodological role for pedagogy of peace of geophilosophy as a concept to solve socio-economic conflicts in the dimensions of truth and earthly life in which modern geophilosophical research carried out to find a man’s place in the world and territory for him. (shrink)

Mahatma Gandhi’s name is familiar to such a degree that there is hardly any person who does not consider him to be a friend of mankind. There can be hardly found any aspects of human life, where Gandhi did not contribute. His thought and activities aimed at fostering courage and fearlessness among the people against any injustice. He was a mystic and religious man in personal life, a great social reformer, one of the greatest political activist, an educationist, etc. Millions (...) of people around this world have found in this many-splendor life a ‘spiritual power’, that has given the masses not only their unity, power to awaken themselves, but also the majesty that has made Gandhi a ‘Mahātmā’, the great soul (the name given by the great poet Rabindranath Tagore). This exceptional status is attributed to him due to the fact that he combined in himself some exceptional social, political, spiritual virtues. In this paper, my attempt would be to highlight some of these virtues of Gandhi’s life and activities, through which he has become popular as ‘Mahātmā’ in this world. I have also pointed out the relevance of Gandhian thought in the present materialistic world. -/- Keywords: Mahatma, Truth, Non-violence, Sarvodaya, Satyagraha. (shrink)

Abstract Argument is seen as central to philosophy, especially epistemology. It is often said that philosophy teaches you to argue for any position. Arguments are used to justify beliefs and many people suppose that for a belief to be counted for knowledge it must be justified. In science, scientific theories must be backed by the evidence and it has been proposed that the relationship of evidence to theory is that of argument to conclusion. But is argument really so important? Arguments (...) in practice are hardly ever persuasive, and a deductive argument adds no new information. Knowledge and wisdom of the philosophical kind can be garnered and created through observation, exploration, experiment, collaboration, narrative and sharing. None of these ways of knowing necessarily involve argument, and can actually in some cases be harmed by argument. It is fairly uncontroversial to say that argument has a central role in contemporary English speaking philosophy. But if argument is a form of combat then this emphasis on argument could be a source of gender bias in philosophy and in certain sciences. Men are physiologically attracted to combat through the mechanism of testosterone fluctuations in response to competitive situations. But apart from being attractive to some men, arguments do not create good philosophy. Good philosophy aims at the love of wisdom and knowledge. Two principle goods in philosophy are the creation of knowledge and the spreading of knowledge. Arguments neither create knowledge nor are persuasive. On the contrary, arguments create divisions and cognitive biases. As such philosophy may be better with less of an emphasis on argument, and more emphasis on non-violence, sharing and love. (shrink)