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3 Nonviolence As a Philosophical Imperative THE PRINCIPLE OF NONVIOLENCE A Philosophical Path Jean-Marie Muller Foreword by Glenn D. Paige Center for Global Nonkilling Honolulu May 2014 © Jean-Marie Muller, 2014 © Center for Global Nonkilling, 2014 (this edition) Translated by Rebecca James and Mike James, 2014. Edited by Iolanda Mato Creo and Joám Evans Pim. Cover design: In the circle of the universe, creative transformational initiatives (blue), drawing upon nonkilling human capabilities (white), work to end human killing (red). First Edition: May 2014 ISBN-13 978-0-9839862-8-7 ______________________________________________________ Cataloging in Publication Data (CIP) The Principle of Nonviolence : A Philosophical Path / Jean-Marie Muller. ISBN 978-0-9839862-8-7 1. Nonviolence 2. Philosophy. 3. Nonkilling. I. Title. II. Muller, Jean-Marie. CDU - 172.4: 327.36 ______________________________________________________ A catalogue record is also available from the Library of Congress. Also available for free download at: http://www.nonkilling.org Center for Global Nonkilling 3653 Tantalus Drive Honolulu, Hawaiʻi 96822-5033 United States of America Email: [email protected] http://www.nonkilling.org Ils ont bonne mine, les non-violents! Nonviolent people certainly look well! Jean-Paul Sartre La non-violence est le point de départ comme le but final de la philosophie. Nonviolence is philosophy’s starting point, as well as its final goal. Eric Weil S'efforcer de devenir tel qu'on puisse être non-violent. To strive to become such that we may be nonviolent. Simone Weil I believe that true democracy can only be an outcome of nonviolence. Mahatma Gandhi Le vrai problème pour nous autres Occidentaux, ne consiste plus tant à récuser la violence qu'à nous interroger sur une lutte contre la violence qui - sans s'étioler dans la non-résistance au Mal - puisse éviter l'insti- tution de la violence à partir de cette lutte même. La guerre à la guerre ne perpétue-t-elle pas ce qu'elle est appelée à faire disparaître pour con- sacrer, dans la bonne conscience, la guerre et ses vertus viriles? The true problem for us Westerners is not so much to refuse violence as to question ourselves about a struggle against vio- lence which, without blanching in non-resistance to evil, could avoid the institution of violence out of this very struggle. Does not the war against war perpetuate that which it is called to make disappear, and consecrate war and its virile virtues in good conscience? Emmanuel Levinas Contents Foreword 9 Preface 13 1. In a World of Conflict 19 2. A Reflection on Violence 31 3. Nonviolence as a Philosophical Imperative 51 4. The Nonviolent Man in the Face of Death 71 5. Principles of Nonviolent Action 81 6. Violence and Necessity 101 7. The State as Institutionalized Violence 115 8. Nonviolence as a Political Requirement 129 9. The Nonviolent Resolution of Conflicts 153 10. Nonviolent Alternatives to War 167 11. Violence and Nonviolence in History, According to Eric Weil 177 12. Dialogue with Eric Weil 191 13. Gandhi, the Requirement for Nonviolence 205 14. Gandhi, Architect of Nonviolence 221 15. The Chances of a Culture of Nonviolence 241 Conclusion 261 References 265 Index 271 Foreword The Center for Global Nonkilling is pleased to present this Eng- lish translation of Jean-Marie Muller’s Le principe de non-violence: Parcours philosophique first published in 1995 by Desclée de Brou- wer in Paris. It joins translations of Muller’s works already available in other languages. Many more can be expected since the questions asked and answers sought respond to universal needs for new knowledge and practices to achieve and sustain nonviolent conditions of local and global life. The first publisher’s introduction succinctly summarizes the substance and significance of Muller’s unique contribution: “The goal of this book is to found a philosophical concept of nonviolence… [It aims] to challenge once and for all the ideol- ogy that violence is necessary, legitimate, and honorable… Never, apparently has this been accomplished in such a mas- terly and complete manner.” As the reader will discover the publication of this book by the Center for Global Nonkilling is appropriate because the ethic of “nonkilling” underlies all discussions of nonviolence in the text. Frequently it becomes sharply explicit. But while nonkilling is upheld as the ultimate truth to be pursued as the sustainer of human life—as in the biblical com- mandment “Thou shalt not kill”—Muller’s philosophical in- quiry does not pursue it as a matter of “absolutist abstraction.” “Philosophical reflection does not allow us to assert that nonvio- lence is the answer that offers the technical means to face po- litical realities under all circumstances, but it leads us to assert that it is the question which, in the face of political realities, allows us to look for the best answer under all circumstances.” Muller reminds us that philosophical inquiry itself is inher- ently nonviolent. By means of reason and words it seeks wisdom and virtue in pursuit of truth. He quotes Eric Weil, “Philosophy has no weapons” and “Nonviolence is the goal of philosophy 9 10 from point of departure to final end.” But nonviolent philoso- phy in action is not inherently passive. To end violence and in- justices it is fearlessly active. Jean-Marie Muller, born in France in 1939, identifies himself as a philosopher and writer. He is also an experienced nonviolent activist, consultant, workshop trainer, and institution-builder. By 1995 when Le principe de nonviolence was published—beginning in 1967 with conscientious objection to military killing—he had ex- perienced periods of imprisonment; a hunger strike in solidarity with farmers to regain Larzac farmlands requisitioned for a mili- tary base; a hunger strike to protest sale of French Mirage fighters to Brazil’s military regime; and had been arrested aboard the peace yacht FRI protesting French nuclear weapons tests in the South Pacific. He had journeyed for research, conferences, work- shops, and trainings in 13 countries, including the United States and India, most frequently to Colombia and Chad. He had pub- lished 13 books, including on César Chávez and Gandhi on whom he is an acknowledged expert, plus many articles in the journal Nonviolence Actualité which he helped to found. He had par- ticipated in founding the Institute for Research on Nonviolent Conflict Resolution continuing to serve as research director. Since 1995 Muller has engaged in solidarity work for peace and nonviolence in 14 countries, most recently in Syria, Leba- non, Jordan, and Cameroon. He has published 16 books to ad- vance understanding of nonviolence culture and methods of action, including two on Gandhi. Most recently Penser avec Ca- mus: Meurtre est la question (Thinking with Camus: Killing is the Question) (2014). It is expected that The Principle of Nonviolence will be welcomed by scholars, activists, and the public as a uniquely significant companion to the English language literature on nonviolence. Among expected resonances are with the spiritually-rooted works of Tolstoy, Gandhi, King and others; the principled pragmatic power of Gene Sharp’s The Politics of Nonviolent Action; the call for creativity to transcend deep cultural and structural violence of Johan Galtung’s Peace By Peaceful Means; and the multi-faith, multi-disciplinary scientific approach proposed in Nonkilling Global Political Science. Synergy with the latter is forecast 11 by Muller’s foreword to its French translation Non-meurtre: Vers une science politique mondiale (2013). We are grateful to the father-daughter translation team of Michael James and Rebecca James for making Jean-Marie Muller’s pioneering philosophical exploration of Le principe de non-violence accessible to English readers throughout the world. Glenn D. Paige Founder and Chair Center for Global Nonkilling Author of Nonkilling Global Political Science Preface Violence is raw material for the news; it is the best ingredient for the sensational. Every day, we hear of violence which, here and there in the world, brutalizes and kills our fellow human beings. The information to which we are subjected turns us into voyeurs watching others suffer and die. We do not keep enough distance from the event happening before our eyes in real time anymore. Without this distance, there is no more space for thought. The mass media does not inform us of the reasons and stakes of violence, but of the violence itself. It does not arouse public opinion, but public emotion. The violence we see on the news has circumstantial explan- ations concerning the economic and political situations in which it takes place, but all of them become rooted in what we can call a “culture of violence”. In the confrontation of cultures happen- ing all over the world and in each society, it is common to call for mutual tolerance. We put forward that if we make the effort to better know and understand other cultures, we will discover how much grandeur and nobility each holds. And we assert that, in order to live in peace with each other, we must accept our differences. All that is only partly true. For do not our re- semblances trigger our quarrels, our conflicts and our battles? Does not the fact that we imitate each other cause us to be per- manently at war against each other? Are not our cultures so simi- larly soaked in “the ideology of violence” that we are constantly about to hurt each other? In reality, the ideology of a necessary, legitimate and honourable violence tends to erase the differences between cultures and reveal horrific resemblances. Our cultures resemble each other because they are all cultures of violence. That is why, to live at peace with each other, we must not so much accept our difference as refuse our resemblances.
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