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The Acorn

Volume 21
Nonviolence in Spirit, Theory, and Practice

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Displaying: 1-10 of 10 documents

1. The Acorn: Volume > 21 > Issue: 1/2
Greg Moses Holding Firm to Nonviolence in Spirit, Theory, and Practice
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special feature
2. The Acorn: Volume > 21 > Issue: 1/2
Rajmohan Gandhi Nationhood Today in the US and India: Learning with Gandhi
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The drives of white nationalism in the US and Hindu nationalism in India are found to be significantly similar in aim and methods. Witnessed in two large nations that are alike too in diversity and in constitutions, the two drives violate statutory norms as also the norms of democracy and equality acknowledged by the world. Contrasting these drives with Gandhi’s vision of partnership and mutual respect among communities and races is illuminating. It may be seen, in addition, that both white nationalism and Hindu nationalism rest on a falsification of history. Stirring up and employing a sentiment of majority victimhood, and another sentiment of dislike for the minority “other,” the two drives present a challenge to all who regard humanity as one and human beings as equal.
3. The Acorn: Volume > 21 > Issue: 1/2
Andrew Fiala Philosophical Peace and Methodological Nonviolence
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This article considers the nonviolent commitment of philosophy, arguing that “methodological nonviolence” is a normative ideal guiding philosophical practice and that rational dialogue is connected with nonviolence. The paper presents a transcendental argument about the form of nonviolent communication. Even when philosophers argue in favor of justified violence, they make such arguments within a nonviolent practice. The argument is grounded in historical references to ways that philosophers have clarified the philosophical commitment to methodological nonviolence, the ideal unity of means and ends, and the ideal community of inquiry, which is a model of positive peace. While Socrates is treated as a paradigmatic example of methodological nonviolence, Tolstoy’s work is presented as a crucial historical turning point from implicit methodological nonviolence to the more explicit forms that may be found in the works of Jane Addams, Mohandas K. Gandhi, and Martin Luther King, Jr.
book features
4. The Acorn: Volume > 21 > Issue: 1/2
Andrew Fitz-Gibbon, Danielle Poe, Sanjay Lal, William C. Gay, Mechthild Nagel What Would Make For A Better World?: Andrew Fitz-Gibbon, Author of Pragmatic Nonviolence: Working toward a Better World, Meets Critics
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Andrew Fitz-Gibbon in Pragmatic Nonviolence: Working Toward a Better World argues that a principled form of pragmatism—pragmatism shaped by the theory of nonviolence—is the best hope for our world. He defines nonviolence as “a practice that, whenever possible seeks the well-being of the Other, by refusing to use violence to solve problems, and by having an intentional commitment to lovingkindness.” In the first part of the book, Fitz-Gibbon asks what a better world would look like. In the second part, he covers what is the greatest obstacle to that better world: violence. In the third part, he examines philosophical theories of nonviolence. The fourth part examines pragmatism as a philosophy of “what works” (William James) through the lens of the principle of maximizing well-being through nonviolent practice. In response to Fitz-Gibbon’s work, critic Danielle Poe asks what a nonviolence response looks like to the Other whom we have wronged and wonders how nonviolence responds to systemic violence. Sanjay Lal asks whether pragmatism and nonviolence can be synthesized given the popular conception that the pragmatic possible seems at odds with the ideal of absolute nonviolence. William C. Gay affirms much of the text and suggests its uses in teaching. Mechthild Nagel wonders if Fitz-Gibbon’s pragmatic nonviolence is too anthropocentric and questions the absence of a consideration of systemic violence in the criminal justice system. Fitz-Gibbon then responds to the critics.
5. The Acorn: Volume > 21 > Issue: 1/2
Jennifer Kiefer Fenton, Marilyn Fischer Evolutionary Inclusion in the Philosophy of Jane Addams: A Review Essay of Fischer’s Evolutionary Theorizing, with a Reply by Fischer
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In this review essay, Jennifer Kiefer Fenton examines Marilyn Fischer’s first of a planned 3-volume project on the philosophy of Jane Addams. Fischer’s volume on Jane Addams’s Evoutionary Theorizing brings close attention to source materials that Addams used for her classic work, Democracy and Social Ethics. As a result, Fischer is able to demonstrate that Addams was deeply engaged with social and ethical concepts that were undergoing transformation in the wake of Darwin’s evolutionary theory. Fenton’s review of Fischer’s volume argues that readers will find new groundworks for understanding why Addams resisted individualistic morality and preferred to use terms like association, cooperation, perplexity, propinquity, motives, sympathy, social ethics, and of course, democracy. In reply to Fenton’s review, Fischer affirms key findings and describes historical reasons why a more coherent recapitulation of Addams’s evolutionary method of ethical deliberation would be difficult to achieve.
6. The Acorn: Volume > 21 > Issue: 1/2
Sahar Heydari Fard Complexity Theory in the Lived Experience of a Seasoned Activist: Review of Shut it Down: Stories from a Fierce, Loving Resistance
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7. The Acorn: Volume > 21 > Issue: 1/2
David Boersema Imperatives for Nonviolent Revolution: Review of Revolutionary Nonviolence: Concepts, Cases and Controversies
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8. The Acorn: Volume > 21 > Issue: 1/2
Stephen J. Pidwysocky Healing the World through Revolutionary Love: Review of Revolutionary Love: A Political Manifesto to Heal and Transform the World
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9. The Acorn: Volume > 21 > Issue: 1/2
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10. The Acorn: Volume > 21 > Issue: 1/2
Greg Moses Acknowledgments
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