Walt Conser's Collection of Books on Non-Violence Abrams, Ray

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Walt Conser's Collection of Books on Non-Violence Abrams, Ray Walt Conser’s Collection of Books on Non-Violence Abrams, Ray - Preachers Present Arms (Hard cover) Allen, Devere - The Fight for Peace Baez, Joan - And a Voice to Sing Baez, Joan - Daybreak Bainton, Roland - Christian Attitudes Toward War and Peace Bose, N.K. - Studies in Gandhism Brock, Peter - 20th Century Pacifism Brock, Peter - Pacifism in Europe to 1914 Brock, Peter - Pioneers of the Peaceable Kingdom Brock, Peter - Radical Pacifists in Antebellum America Cadoux, John - Early Christian Attitudes to War Chatfield, Chalres - Peace Movements in America Chernus, Ira - American Nonviolence Chenoweth, Erica - Why Civil Resistance Works (Hard cover) Conine, Paul - Church Prays for Peace De Benedetti, Charles - Peace Heroes in 20th Century America De Jouvenel, Bertrand - On Power Dajani, Souad - Eyes without a Country Deming, Barbara - Prison Notes Dhawan, Gopinath - Political Philosophy of Mahatma Gandhi Dodge, David Low - War Inconsistent with the Religion of Jesus Christ Douglass, James - The Nonviolent Cross Easwaran, Eknath - A Man to Match his Mountains Ebert, Theodor - Soziale Verteidigung (2 volumes) Ebert, Theodor - Gewaltfreier Aufstand: alternative zum Burgerkreig Fischer, Louis - Gandhi Friends Service Committee - In Place of War Gandhi, Mohandas - All Men are Brothers Gandhi, Mohandas - Birth Control Gandhi, Mohandas - Bread Labour Gandhi, Mohandas - Communism and Communists Gandhi, Mohandas - Constructive Programme Gandhi, Mohandas - Cooperative Farming Gandhi, Mohandas - Discourses on the Gita Gandhi, Mohandas - Ethical Religion Gandhi, Mohandas - For Pacifists Gandhi, Mohandas - Gift of God Gandhi, Mohandas - Gospel of Renunciation Gandhi, Mohandas - India's Food Problem Gandhi, Mohandas - The Moral Basis of Vegetarianism Gandhi, Mohandas - My Socialism Gandhi, Mohandas - Non Violence in Peace and War (2 volumes) Gandhi, Mohandas - Panchayat Raj Gandhi, Mohandas - Prohibition at any Cost Gandhi, Mohandas - Satyagraha in South Africa Gandhi, Mohandas - Selected Letters (2 volumes) Gandhi, Mohandas - Strikes Gandhi, Mohandas - Trusteeship Gandhi, Mohandas - Varnashramadharma Gandhi, Mohandas - Village Industries Gandhi, Mohandas - Voluntary Poverty Gandhi, Mohandas - What Jesus Means to Me Gandhi, Mohandas - Woman's Role in Society Gandhi, Mohandas - War Resisters in Prison Goodman, Paul - Seeds of Liberation (hard cover) Gray, Francine - Divine Disobedience Green, Marguerite - Peace Archives: Guide to Library Collections Gregg, Richard - The Power of Nonviolence Hare, Paul - Nonviolent Direct Action Harris, David - Goliath Hentoff, Nat - Peace Agitator: Story of A.J. Muste Holmes, Robert - Nonviolence Hull, William - The New Peace Movement (hard cover) Lakey, George - Strategy for a Living Revolution Lewis, Martin - Gandhi Liebknecht, Karl - Militarism and Anti-militarism Lindsey, Almost - Pullman Strike Lynd, Alice - We Won't Go MacGregor, G.H.C. - New Testament Basis of Pacifism Maass, Winfried - Der Eiserne Vorhang Bricht Marty, Martin - New Theology #6 Mayer, Peter - Pacifist Conscience Miller, Robert - Nonviolence: A Christian Interpretation Miller, William - Dorothy Day Momper, Walter - Vier Tage im November Morison, Samuel Eliot - Dissent in Three American Wars Murnion, Philip - Catholics and Nuclear War Muste, A.J. - Memorial Institute Essays Series 1-12 Muste, A.J. - Of Holy Disobedience Nathan, Otto - Einstein on Peace National Conference of Catholic Bishops - Challenge of Peace Nuttall, Geoffrey - Christian Pacifism in History Peterson, H.C. - Opponents of War Rau, Heimo - Gandhi Roberts, Adam - Civilian Resistance as a National Defense Schock, Kurt - Unarmed Insurrections Swomley, John - Liberation Ethics Taylor, Ronald - Chavez and the Farm Workers Tolstoy, Leo - On Civil Disobedience and Nonviolence United Methodist Bishops - In Defense of Creation Wallis, Jim - Rise of the Christian Conscience Weinberg, Arthur - Instead of Violence Wickert, Johannes - Einstein Will, Herman - A Will for Peace Yoder, John - Nevertheless .
Recommended publications
  • Radical Pacifism, Civil Rights, and the Journey of Reconciliation
    09-Mollin 12/2/03 3:26 PM Page 113 The Limits of Egalitarianism: Radical Pacifism, Civil Rights, and the Journey of Reconciliation Marian Mollin In April 1947, a group of young men posed for a photograph outside of civil rights attorney Spottswood Robinson’s office in Richmond, Virginia. Dressed in suits and ties, their arms held overcoats and overnight bags while their faces carried an air of eager anticipation. They seemed, from the camera’s perspective, ready to embark on an exciting adventure. Certainly, in a nation still divided by race, this visibly interracial group of black and white men would have caused people to stop and take notice. But it was the less visible motivations behind this trip that most notably set these men apart. All of the group’s key organizers and most of its members came from the emerging radical pacifist movement. Opposed to violence in all forms, many had spent much of World War II behind prison walls as conscientious objectors and resisters to war. Committed to social justice, they saw the struggle for peace and the fight for racial equality as inextricably linked. Ardent egalitarians, they tried to live according to what they called the brotherhood principle of equality and mutual respect. As pacifists and as militant activists, they believed that nonviolent action offered the best hope for achieving fundamental social change. Now, in the wake of the Second World War, these men were prepared to embark on a new political jour- ney and to become, as they inscribed in the scrapbook that chronicled their traveling adventures, “courageous” makers of history.1 Radical History Review Issue 88 (winter 2004): 113–38 Copyright 2004 by MARHO: The Radical Historians’ Organization, Inc.
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  • Prophet of Pacifism by Nilesh Nathwani
    Prophet of Pacifism. By Nilesh Nathwani Revolutionary thinkers believe in incessant revolution. They see constant change as a way of life. Initially, Mahatma Gandhi was concerned about creating an environment hospitable to change within a relatively stable political system of colonialism. He wanted a political system in which healthy unrest would work for continuous renewal. Freedom would be continually enlarged and extended, resulting in the upward evolution of a society towards a higher and different power as he described it. This process would start when a political system is created, where people respect minorities. The sense of freedom would then become a national and individual pride. Freedom is gained by vigilance and struggle; it can, however, be lost if society remains indifferent and supine. One has to fight for freedom with the right weapons, though not with guns. The sense of freedom should be from within and not brought about by an outer force. However controversial it sounds, Gandhiji demonstrated this principle in his lifetime. He went behind bars to gain that freedom. He preferred to be behind walls than to suppress his struggle for freedom. When jailed for refusing to pay the salt tax at the end of the Dandi March, he observed that even behind walls of stone and mortar he was freer than those who had jailed him. Gandhiji practised the struggle with his soul spirit and gave the world the principle of Satyagraha. The Encyclopaedia Britannica describes Satyagraha as truth force. I would call it soul force. It is a principle that encourages you not to submit to wrong or to co-operate with it in any way.
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  • Self-Actualization: Transcendentalist Discourse in the Work of Stuart Saunders Smith
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  • The Futility of Violence I. Gandhi's Critique of Violence for Gandhi, Political
    CHAPTER ONE The Futility of Violence I. Gandhi’s Critique of Violence For Gandhi, political life was, in a profound and fundamental sense, closely bound to the problem of violence. At the same time, his understanding and critique of violence was multiform and layered; violence’s sources and consequences were at once ontological, moral and ethical, as well as distinctly political. Gandhi held a metaphysical account of the world – one broadly drawn from Hindu, Jain, and Buddhist philosophy – that accepted himsa or violence to be an ever-present and unavoidable fact of human existence. The world, he noted, was “bound in a chain of destruction;” the basic mechanisms for the reproduction of biological and social life necessarily involved continuous injury to living matter. But modern civilization – its economic and political institutions as well as the habits it promoted and legitimated – posed the problem of violence in new and insistent terms. Gandhi famously declared the modern state to represent “violence in a concentrated and organized form;” it was a “soulless machine” that – like industrial capitalism – was premised upon and generated coercive forms of centralization and hierarchy.1 These institutions enforced obedience through the threat of violence, they forced people to labor unequally, they oriented desires towards competitive material pursuits. In his view, civilization was rendering persons increasingly weak, passive, and servile; in impinging upon moral personality, modern life degraded and deformed it. This was the structural violence of modernity, a violence that threatened bodily integrity but also human dignity, individuality, and autonomy. In this respect, Gandhi’s deepest ethical objection to violence was closely tied to a worldview that took violence to inhere in modern modes of politics and modern ways of living.
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  • 7. Extension: Find out About Some People Who Have Practised Pacifism
    1. What are your thoughts on pacifism? Examples of religious beliefs for () and against () Pacifists believe it is 2. Explain what pacifism is and what pacifists believe. pacifism better to be passive and not be violent, Pacifism is a belief that… ! Some Christians, such as A _______________, are whatever the consequences, than to pacifists. They believe Jesus taught peace and actively be violent and forgiveness, and opposed violence even in self- cause harm. defence. Non-religious Some Muslims believe Allah prefers peace to B people have _______________. different views Pacifists may also believe… on pacifism. 3. Fill in the quote. Many Hindus are pacifists because of the Hindu belief in ahimsa (C _______________) Some Christians, Muslims and Hindus are not pacifists, as they believe violence is D _______________ in some circumstances, e.g. the Qur’an permits violence in E _______________. 7. Extension: Find out about some people who have practised pacifism. Note down some examples. (Matthew 5:44 NRSV) ‘Blessed are the peacemakers, for they will be 4. Write the correct multiple-choice answer in the gaps above. called children of God.’ (Matthew 5:9 NRSV) A – fundamentalists Catholics Quakers B – forgiveness violence death 5. Give some potential problems with pacifism. C – non-violence violence peace D – justified wrong useless E – anger self-defence all circumstances 6. Extension: ‘People should not be pacifists.’ Evaluate this statement. (12 marks) Argue for and against this statement. You must give religious arguments and you may give non-religious arguments. Reach a conclusion which follows from your argument. Make some notes here, and then complete the answer in your book or on the back.
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  • 68-77 M.K. Gandhi Through Western Lenses
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  • Mysticism and Pacifism
    Chapter 4 Mysticism and Pacifism Huxley’s mystical turn in the mid-1930s was intimately associated with paci- fism, and his pacifist convictions were reinforced by the mystical philosophy of Gerald Heard and Jiddu Krishnamurti. As noted in Chapter 1, Huxley’s involve- ment with Ottoline Morrell and the Garsington set during World War i had led him to adopt a pacifist position, and the rise of Mussolini and Hitler and the imperial tensions of the 1930s had done nothing to change his mind. His disparaging article “What Gandhi Fails to See” (1930), would seem to contradict this statement, but Huxley was not objecting to Gandhi as a pacifist but as an “ascetic salvationist” whose spirituality blinded him to inconvenient facts, such as the “distressingly easy passage from non-violence to violence”,1 or the fact that reverting to a pre-industrial civilisation, as Gandhi was advocating, would entail the “death by starvation of millions upon millions of human be- ings” (in other words, the exponential increase in population made possible by industrialisation).2 Huxley’s interest in mysticism had been dampened by his trip to India and south-east Asia in 1925–26. In the article, Gandhi is pilloried as a representative of the kind of Hindu spirituality that Huxley had deplored in Jesting Pilate (1926): “To my mind ‘spirituality’ […] is the primal curse of India and the cause of all her misfortunes. […] A little less spirituality and the Indians would now be free – free from foreign dominion and from the tyranny of their own prejudices and traditions”.3 But as the 1930s progressed, Huxley was compelled by personal circumstances to re-evaluate his opinion of both Gandhi and mysticism and by 1936 he was publicly advocating satyagraha and practising meditation with Gerald Heard and members of the Peace Pledge Union (ppu).
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  • Just War and Pacifism
    Loyola University Chicago Loyola eCommons Institute of Pastoral Studies: Faculty Publications and Other Works Faculty Publications 3-2003 Christian Traditions of Peace: Just War and Pacifism M. Therese Lysaught Loyola University Chicago, [email protected] Follow this and additional works at: https://ecommons.luc.edu/ips_facpubs Part of the Religion Commons Recommended Citation Lysaught, M. Therese. Christian Traditions of Peace: Just War and Pacifism. Catechist Magazine, , : 50-54, 2003. Retrieved from Loyola eCommons, Institute of Pastoral Studies: Faculty Publications and Other Works, This Article is brought to you for free and open access by the Faculty Publications at Loyola eCommons. It has been accepted for inclusion in Institute of Pastoral Studies: Faculty Publications and Other Works by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. © Bayard Inc., 2003. Discipleship and the Moral Life Christian Traditions of Peace: Just War and Pacifism “But I say to you that hear, love your enemies, do “All these factors force us to undertake a completely good to those who hate you, bless those who curse fresh reappraisal of war” ( Pastoral Constitution on you, pray for those who abuse you. To him who the Church in the Modern World , Second Vatican strikes you on the cheek, offer the other also; and Council, #80). from him who takes away your coat, do not withhold even your shirt….Be merciful, even as your Father is merciful” (Lk 6:27-36). 50 MARCH 2003 • CATECHIST By M.
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  • Beyond Marginalization of Pacifism and Nonviolence by Ingvar Rönnbäck
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  • Two Views of Civil Disobedience: Henry David Thoreau and Martin Luther King, Jr
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  • Gandhi and the Contemporary World
    GANDHI AND THE CONTEMPORARY WORLD INTRODUCTION Mohandas Karamchand Gandhi (1869-1948), was undoubtedly the most authentic and celebrated representative of the wisdom and culture of India in our times and people address him, with respect, as the Mahatma. For many, among the greatest, Gandhiji was the great. He was a social reformer, an economist, a political philosopher and a seeker of truth. His contribution to the Indian national movement was unparalleled. He made the Indian National Congress a peoples' Congress and the national movement a mass movement. He had a passion for individual liberty which was closely bound with his understanding of truth and self-realisation. He made people fearless and bold and taught them the non- violent methods for fighting against injustice. His search for truth Ied him to make deep forays within his own inner self as it led him to probe into the natural and social world around him, particularly the tradition which he considered his own. Gandhiji's philosophy was a profound engagement with modernity and its pitfalls. Against the evils of wanton industrialisation, materialism and selfish pursuits, Gandhiji suggested, in turn, swadeshi, primacy of the self and trusteeship; against the institution of state, as the force personified, and the prevalent notion of democracy where only heads are counted, he favoured a swaraj type of democracy where everything springs from the free individual and where decisions are made bottom-up with the locus of power below. He proposed a minimal slate, vested only with coordinative powers, that supports decentralisation with the autonomous individual as its base of support.
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