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Gandhi on Non-Violence
In this book, Merton has selected the basic statements of principle and interpretation which make up Gandhi's philosophy of non-violence (AHIMSA) and non-violent action (SATYAGRAHA). The Gandhi text follows that established by the Navaijivan Trust with sections dealing with "Principles of non-violence", "Non-violence, true and false", "Spiritual dimensions of non-violence". "The political scope of non-violence", and "The purity of non-violence".
82 pages, Paperback
First published May 1, 1965
About the author
Mahatma Gandhi
947 books6,400 followersMohandas Karamchand Gandhi, commonly known as Mahatma Gandhi, was the preeminent leader of Indian nationalism in British-ruled India. Employing non-violent civil disobedience, Gandhi led India to independence and inspired movements for non-violence, civil rights and freedom across the world.
The son of a senior government official, Gandhi was born and raised in a Hindu Bania community in coastal Gujarat, and trained in law in London. Gandhi became famous by fighting for the civil rights of Muslim and Hindu Indians in South Africa, using new techniques of non-violent civil disobedience that he developed. Returning to India in 1915, he set about organizing peasants to protest excessive land-taxes. A lifelong opponent of "communalism" (i.e. basing politics on religion) he reached out widely to all religious groups. He became a leader of Muslims protesting the declining status of the Caliphate. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination. His spiritual teacher was the Jain philosopher/poet Shrimad Rajchandra.
The son of a senior government official, Gandhi was born and raised in a Hindu Bania community in coastal Gujarat, and trained in law in London. Gandhi became famous by fighting for the civil rights of Muslim and Hindu Indians in South Africa, using new techniques of non-violent civil disobedience that he developed. Returning to India in 1915, he set about organizing peasants to protest excessive land-taxes. A lifelong opponent of "communalism" (i.e. basing politics on religion) he reached out widely to all religious groups. He became a leader of Muslims protesting the declining status of the Caliphate. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, increasing economic self-reliance, and above all for achieving Swaraj—the independence of India from British domination. His spiritual teacher was the Jain philosopher/poet Shrimad Rajchandra.
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Displaying 1 - 30 of 42 reviews
September 5, 2010
This is a great book, though a bit of an unusual structure. After the Preface and a 30 page introduction by Thomas Merton, the bulk of the book is quotes Gandhi's massive 2-volume "Non-violence in Peace and War."
"Gandhi on Non-Violence" does give a nice overview to Gandhi's thoughts, including much in his own words. Many of the quotes are quite powerful. The introduction by Merton, too, is quite good and worth reading.
In the end, this is well worth the couple of hours it took to read it.
"Gandhi on Non-Violence" does give a nice overview to Gandhi's thoughts, including much in his own words. Many of the quotes are quite powerful. The introduction by Merton, too, is quite good and worth reading.
In the end, this is well worth the couple of hours it took to read it.
September 19, 2023
I remember being very surprised, when I read this book. It was not at all the pacifist business that I had expected to see, but rather, as I recall, a bit of a shock at his assertion that non-violence was actually more difficult than violence. I could see how that would be true, with the need for self-restraint even higher, when one is being attacked, if one is to refuse to attack in return. Then, he says something that I have never heard anyone quote, which is that if one is too afraid to be non-violent, or unable to exercise the level of control necessary, then it is better to use violence than to be a coward. Furthermore, he draws a clear distinction between inaction, as cowardice, and non-violent resistance, which takes a good deal of courage. As it has been many years since I read this book, I know that there was more I found surprising, but I no longer recall what it was, and I ought to hunt down this book in the library, when I have time, and read it again.
January 9, 2022
Quite a short captivating 99 page writing by Gandhi.
In this engaging work, Gandhi appeals to principles of non-violence (ahimsa).
He does it through, using satyagraha to achieve ahimsa.
Satyagraha is refusal to do harm on others.
Gandhi says, Non-violence cannot be preached.
It has to be practiced.
Outline:
Section One:
Principles of Non-Violence
Section Two:
Non-Violence: True and False
Section Three:
The Spiritual Dimensions of Non-Violence
Section Four:
The Political Scope of Non-Violence
Section Five:
The Purity of Non-Violence
Alluring quotes Gandhi:
“Prayer from the heart can achieve what nothing else can in the world."
“Undoubtedly prayer requires a living faith in God.“
"The true soldier of India is he who spins to clothe the naked and tills the soil to grow more food to meet the threatening food crisis."
“To lay down one’s life for what one considers to be right is the very core of
satyagraha."
"The root of satyagraha is in prayer."
"A satyagrahi relies upon God for protection against the tyranny of brute force."
"Mankind has to get out of violence only through non-violence, Hatred can be overcome only by love. "
“The essence of true religious teaching is that one should serve and befriend all"
“My imperfections and failures are as much a blessing from God as my successes and my talents, and I lay them both at His feet."
Gandhi, armed with “the law of love”, he overthrew the British Empire in its most coveted colony.
Recommended to everyone.
Deus Vult,
Gottfried.
In this engaging work, Gandhi appeals to principles of non-violence (ahimsa).
He does it through, using satyagraha to achieve ahimsa.
Satyagraha is refusal to do harm on others.
Gandhi says, Non-violence cannot be preached.
It has to be practiced.
Outline:
Section One:
Principles of Non-Violence
Section Two:
Non-Violence: True and False
Section Three:
The Spiritual Dimensions of Non-Violence
Section Four:
The Political Scope of Non-Violence
Section Five:
The Purity of Non-Violence
Alluring quotes Gandhi:
“Prayer from the heart can achieve what nothing else can in the world."
“Undoubtedly prayer requires a living faith in God.“
"The true soldier of India is he who spins to clothe the naked and tills the soil to grow more food to meet the threatening food crisis."
“To lay down one’s life for what one considers to be right is the very core of
satyagraha."
"The root of satyagraha is in prayer."
"A satyagrahi relies upon God for protection against the tyranny of brute force."
"Mankind has to get out of violence only through non-violence, Hatred can be overcome only by love. "
“The essence of true religious teaching is that one should serve and befriend all"
“My imperfections and failures are as much a blessing from God as my successes and my talents, and I lay them both at His feet."
Gandhi, armed with “the law of love”, he overthrew the British Empire in its most coveted colony.
Recommended to everyone.
Deus Vult,
Gottfried.
November 9, 2012
A great summery of Gandhi's works "Non-Violence in Peace and War". It really catches the difference between non-violence as a state of one's heart and passive resistance which is done merely for political means by those too weak to overpower their enemy. The later will return to violence as soon as they have the means. Non-violence of the heart is successful even when it's outward objectives are not achieved.
November 12, 2012
Gandhi, connu aussi sous le titre de Mahatma « grande âme » nous expose dans la voie de la non-violence certains évènements qui ont changé le cours de sa vie. La façon dont ce livre est écrit laisse penser qu’il s’agit d’une autobiographie, mais ce n’est en aucun cas l’intention de l’auteur. Gandhi veut juste partager avec nous ses pensées et la manière dont il a mené sa quête à la vérité qui était le but même de sa vie, comme il le dit dans cette citation : « Ma vie, mes actes et mon être tendent à la recherche de ce but (vérité) ».
Pour Gandhi, la non-violence (ahimsa) n’est pas un simple principe d’ordre philosophique, elle est la base même et l’âme de toute sa vie. Et le meilleur moyen de la pratiquer, c’est d’être le plus proche à Dieu.
Il faut dire que j’ai été très touchée par la pureté et l’innocence de cet être qui même très jeune, je dirai à un âge où l’on commet tous des erreurs, n’a jamais menti ou triché ou désobéi à ses parents. Plus il grandissait, plus il devenait juste, sage mais surtout modeste.
Si seulement les responsables qui détiennent de grands pouvoirs maintenant respectaient le concept de la non-violence et étaient moins despotiques.Si seulement. Je suis bien triste de voir que l’humanité court à son suicide et que jour après jour l’Homme devient plus violent et plus vicieux.
Je recommande ce livre à toute personne aspirant à ce que ce monde ait besoin d'une philosophie basée sur l'éthique déontologique et qu'il est temps de mettre fin à toutes ces guerres monstrueuses et insensées.
Pour Gandhi, la non-violence (ahimsa) n’est pas un simple principe d’ordre philosophique, elle est la base même et l’âme de toute sa vie. Et le meilleur moyen de la pratiquer, c’est d’être le plus proche à Dieu.
Il faut dire que j’ai été très touchée par la pureté et l’innocence de cet être qui même très jeune, je dirai à un âge où l’on commet tous des erreurs, n’a jamais menti ou triché ou désobéi à ses parents. Plus il grandissait, plus il devenait juste, sage mais surtout modeste.
Si seulement les responsables qui détiennent de grands pouvoirs maintenant respectaient le concept de la non-violence et étaient moins despotiques.Si seulement. Je suis bien triste de voir que l’humanité court à son suicide et que jour après jour l’Homme devient plus violent et plus vicieux.
Je recommande ce livre à toute personne aspirant à ce que ce monde ait besoin d'une philosophie basée sur l'éthique déontologique et qu'il est temps de mettre fin à toutes ces guerres monstrueuses et insensées.
May 2, 2008
Things that struck me:
Gandhi vowed never to eat more than 5 articles of food in a 24 hour period. He kept the vow for life.
Gandhi said, "Noncooperation with evil is as much a duty as is cooperation with good."
In prison for 2 years, "he read dozens of books, conducted a voluminous correspondence, and generally seemed to have remarshaled his strength."
Gandhi vowed never to eat more than 5 articles of food in a 24 hour period. He kept the vow for life.
Gandhi said, "Noncooperation with evil is as much a duty as is cooperation with good."
In prison for 2 years, "he read dozens of books, conducted a voluminous correspondence, and generally seemed to have remarshaled his strength."
August 3, 2012
I read this book when I was very young, and it had a great impact on me. Ever since I have found myself inadvertently quoting Gandhi more than once through my life.
I high recommend it! It will open your mind, and if you are lucky it will help you to view people and the world in general from other perspective.
I high recommend it! It will open your mind, and if you are lucky it will help you to view people and the world in general from other perspective.
August 15, 2021
This book is dangerous. I found neither platitudes nor compromises in it, only a spirit - that if allowed to bring me about to my right mind - threatens every aspect of the reality that I depend upon for certainty and control.
May 18, 2015
Distinguir la no-violencia de sus malentendidos, llegar a comprender profunda y auténticamente que se trata de la actividad más digna del hombre, y el enorme trabajo que implica...
August 7, 2019
Thomas Merton's Introduction is deep and profound---The book itself is mainly quotes---The best Part is Thomas Merton's Intro:
"The Spirit of Non-Violence was realized from an inner realization of unity from within"
"The Spirit of Non-Violence was realized from an inner realization of unity from within"
February 12, 2011
lk 18 Igal nähtusel on kaks külge - väline ja sisemine. Välisel on tähendust ainult niivõrd, kuivõrd ta sisemist aitab.
lk 20 Tõeline kunst peab andma tunnistust autori õnnelikkusest, meelerahust ja puhtusest.
lk 22 Ma piinlen teadmises, et elualalhoiu kihk mu kehas tõukab mind pidevalt Himsasse(*vägivalda).
lk 31 Inimsoo põhivoorusi on võimelised endas välja arendama ka kõige madalamal arengutasemel olevad hõimud.
lk 32 Sõbad Ameeikast on kinnitanud, et kõige kiiemini viib Ahimsasse(*vägivallatus) just aatomipomm. Seda küll, kui oletada, et pommi hävitustöö äratab sellist jälestust, et maailm pöördub mõneks ajaks vägivallast ära. Aga see meenutab inimest, kes on oma kõhu iivelduseni maiuspalu täis söönud ja lahkub lauast ainult selleks, et kahekodse isuga jälle tagasi tulla, niipea, kui iiveldus möödas on.
lk 33 Pommi ei saa hävitada kontrapommiga, samuti nagu vägivalda ei saa hävitada kontravägivallaga.
lk 34 Naise osaks on õpetada rahukunsti sõdivale maailmale, mis otse januneb selle nektari järele.
lk 38 Naised peavad näitama, milliseks jõuks võivad nad maailmas olla. Kuid seda ainult siis, kui te lakkate olemast meeste jõudeaja mängukannid. Teil on vabadus käes. Teist võib saada ahujõud, kui te ei lase ennast ahvatleda nautlemist ülistava pseudoteaduse tõusulainel, mis neelab tänapäeva Lääne, ja kui te kasutate selle asemel on mõistust vägivallatuse teaduse teenimiseks, sest andestamine on teie loomuses. Mehi ahvides ei muutu te meesteks, kuid kaotate seejuures võime olla teie ise ning aendada oma sünnipärast talenti, mis on teile Jumalast antud. Jumal on naisele armulikult andnud rohkem väivallatuse jõudu, kui mehele. See jõud on seda efektiivsem, et ta on tumm. Naised on vägivallatuse evangeeliumi loomulikud kuulutajad, niipea kui nad hakkavad mõistma oma kõrget missiooni.
lk 38 Ei tohi süüa söömise pärast vaid sööma peab selleks, et elada.
lk 42 (Sotsial)-ism algab tema esimese poolehoidjaga. Kui on olemas üks poolehoidja, siis võib lisada sellele ühele nulle, ning esimese null annab kümme ja iga uus null tähendab eelmise numbri kümnekordistamist. Kui aga algataja on null, teiste sõnadega, kui keegi ei alusta, siis annab nullide lisamine väärtuseks ikka ainult nulli.
lk 43 Passiivse vastupanu meetod on kõige puhtam ja ohutum sellepäerast, et kui üritus pole õige, siis kannatavad üksnes vastupanijad ise.
lk 46 Inimene ei saa silmapilkugi elada, rakendamata väljaspool iseennast kas teadlikult või ebateadlikult Himsat. Elamise fakt ise - söömine, joomine, liikumine - tingib teatud Himsat, elu hävitamist, olgu see nii väike kui tahes.
lk 48 Jälgides ajavahemikku esimestest tekstidest kuni tänapäevani välja, leiame, et inimese areng on pidevalt liikunud Ahimsa suunas. ... ...
lk 55 Ajalugu õpetab, et need, kes on kahtlemata ausatel ajenditel, kuid toore jõuga ahnitsejad maalt välja tõrjunud , on langenud omakorda ahnitsemise tõve ohvriks.
lk 20 Tõeline kunst peab andma tunnistust autori õnnelikkusest, meelerahust ja puhtusest.
lk 22 Ma piinlen teadmises, et elualalhoiu kihk mu kehas tõukab mind pidevalt Himsasse(*vägivalda).
lk 31 Inimsoo põhivoorusi on võimelised endas välja arendama ka kõige madalamal arengutasemel olevad hõimud.
lk 32 Sõbad Ameeikast on kinnitanud, et kõige kiiemini viib Ahimsasse(*vägivallatus) just aatomipomm. Seda küll, kui oletada, et pommi hävitustöö äratab sellist jälestust, et maailm pöördub mõneks ajaks vägivallast ära. Aga see meenutab inimest, kes on oma kõhu iivelduseni maiuspalu täis söönud ja lahkub lauast ainult selleks, et kahekodse isuga jälle tagasi tulla, niipea, kui iiveldus möödas on.
lk 33 Pommi ei saa hävitada kontrapommiga, samuti nagu vägivalda ei saa hävitada kontravägivallaga.
lk 34 Naise osaks on õpetada rahukunsti sõdivale maailmale, mis otse januneb selle nektari järele.
lk 38 Naised peavad näitama, milliseks jõuks võivad nad maailmas olla. Kuid seda ainult siis, kui te lakkate olemast meeste jõudeaja mängukannid. Teil on vabadus käes. Teist võib saada ahujõud, kui te ei lase ennast ahvatleda nautlemist ülistava pseudoteaduse tõusulainel, mis neelab tänapäeva Lääne, ja kui te kasutate selle asemel on mõistust vägivallatuse teaduse teenimiseks, sest andestamine on teie loomuses. Mehi ahvides ei muutu te meesteks, kuid kaotate seejuures võime olla teie ise ning aendada oma sünnipärast talenti, mis on teile Jumalast antud. Jumal on naisele armulikult andnud rohkem väivallatuse jõudu, kui mehele. See jõud on seda efektiivsem, et ta on tumm. Naised on vägivallatuse evangeeliumi loomulikud kuulutajad, niipea kui nad hakkavad mõistma oma kõrget missiooni.
lk 38 Ei tohi süüa söömise pärast vaid sööma peab selleks, et elada.
lk 42 (Sotsial)-ism algab tema esimese poolehoidjaga. Kui on olemas üks poolehoidja, siis võib lisada sellele ühele nulle, ning esimese null annab kümme ja iga uus null tähendab eelmise numbri kümnekordistamist. Kui aga algataja on null, teiste sõnadega, kui keegi ei alusta, siis annab nullide lisamine väärtuseks ikka ainult nulli.
lk 43 Passiivse vastupanu meetod on kõige puhtam ja ohutum sellepäerast, et kui üritus pole õige, siis kannatavad üksnes vastupanijad ise.
lk 46 Inimene ei saa silmapilkugi elada, rakendamata väljaspool iseennast kas teadlikult või ebateadlikult Himsat. Elamise fakt ise - söömine, joomine, liikumine - tingib teatud Himsat, elu hävitamist, olgu see nii väike kui tahes.
lk 48 Jälgides ajavahemikku esimestest tekstidest kuni tänapäevani välja, leiame, et inimese areng on pidevalt liikunud Ahimsa suunas. ... ...
lk 55 Ajalugu õpetab, et need, kes on kahtlemata ausatel ajenditel, kuid toore jõuga ahnitsejad maalt välja tõrjunud , on langenud omakorda ahnitsemise tõve ohvriks.
May 19, 2015
Turning and turning
Within the widening gyre
The falcon cannot hear the falconer
Things fall apart
The center cannot hold
And a blood dimmed tide
Is loosed upon the world
Nothing is sacred
The ceremony sinks
Innocence is drowned
In anarchy
The best lack conviction
Given some time to think
And the worst are full of passion
Without mercy
Surely some revelation is at hand
Surely it's the second coming
And the wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
Hoping and hoping
As if by my weak faith
The spirit of this world
Would heal and rise
Vast are the shadows
That straddle and strafe
And struggle in the darkness
Troubling my eyes
Shaped like a lion
It has the head of a man
With a gaze as blank
And pitiless as the sun
And it's moving its slow thighs
Across the desert sands
Through dark indignant
Reeling falcons
Surely some revelation is at hand
Surely it's the second coming
And wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
Raging and raging
It rises from the deep
Opening its eyes
After twenty centuries
Vexed to a nigcfmare
Out of a stony sleep
By a rocking cradle
By the Sea of Galilee
Surely some revelation is at hand
Surely it's the second coming
And wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
- Joni Mitchell & W. B. Yeats
Within the widening gyre
The falcon cannot hear the falconer
Things fall apart
The center cannot hold
And a blood dimmed tide
Is loosed upon the world
Nothing is sacred
The ceremony sinks
Innocence is drowned
In anarchy
The best lack conviction
Given some time to think
And the worst are full of passion
Without mercy
Surely some revelation is at hand
Surely it's the second coming
And the wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
Hoping and hoping
As if by my weak faith
The spirit of this world
Would heal and rise
Vast are the shadows
That straddle and strafe
And struggle in the darkness
Troubling my eyes
Shaped like a lion
It has the head of a man
With a gaze as blank
And pitiless as the sun
And it's moving its slow thighs
Across the desert sands
Through dark indignant
Reeling falcons
Surely some revelation is at hand
Surely it's the second coming
And wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
Raging and raging
It rises from the deep
Opening its eyes
After twenty centuries
Vexed to a nigcfmare
Out of a stony sleep
By a rocking cradle
By the Sea of Galilee
Surely some revelation is at hand
Surely it's the second coming
And wrath has finally taken form
For what is this rough beast
Its hour come at last
Slouching toward Bethlehem to be born
Slouching toward Bethlehem to be born
- Joni Mitchell & W. B. Yeats
December 7, 2016
I didn't rate this because it's a book of quotations; there are some great quotations in it, and it helps to get a fleshed-out sense of what non-violence meant to Gandhi -- and it didn't mean simply passive resistance, as we might think. It's rather complicated -- Gandhi says it's better to kill than to be non-violent out of fear (cowardice is definitely worse to him) -- and there are a number of surprises along with the many nuances I was unaware of.
I got this from the library because it was cited in a footnote in Bruno Barnhart's The Good Wine: Reading John from the Center -- but for Thomas Merton's introduction, "Gandhi and the One-Eyed Giant." That's a very dense, 20-page introduction that would certainly benefit from re-reading. I may photocopy it before I return the book to the library.
But as I said, I won't give it any stars because it's really a book of quotations, Thomas Merton's long introduction, and then Merton's one- or two-paragraph introductions to each of the sections of quotations ("Principles of Non-Violence," "Non-Violence: True and False," "The Spiritual Dimensions of Non-Violence," "The Political Scope of Non-Violence," and "The Purity of Non-Violence").
Definitely worth checking out, but although I read it cover to cover (it's short: 76 pages, which includes the introduction) I find reading books of excerpts and quotes strange. I want the whole thing! Nevertheless, I learned a lot by plowing through all those quotations.
I got this from the library because it was cited in a footnote in Bruno Barnhart's The Good Wine: Reading John from the Center -- but for Thomas Merton's introduction, "Gandhi and the One-Eyed Giant." That's a very dense, 20-page introduction that would certainly benefit from re-reading. I may photocopy it before I return the book to the library.
But as I said, I won't give it any stars because it's really a book of quotations, Thomas Merton's long introduction, and then Merton's one- or two-paragraph introductions to each of the sections of quotations ("Principles of Non-Violence," "Non-Violence: True and False," "The Spiritual Dimensions of Non-Violence," "The Political Scope of Non-Violence," and "The Purity of Non-Violence").
Definitely worth checking out, but although I read it cover to cover (it's short: 76 pages, which includes the introduction) I find reading books of excerpts and quotes strange. I want the whole thing! Nevertheless, I learned a lot by plowing through all those quotations.
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April 30, 2020Il nocciolo della non-violenza è risolvere i problemi senza l'uso della forza. Per essere nonviolenti bisogna quindi avere la possibilità di fare del male e scegliere coscientemente di non farlo. Gandhi contrappone quelle che lui definisce non-violenza dei forti e non-violenza dei deboli. La seconda è solo una illusione di non-violenza, è falsa, perché chi è debole non può essere violento, quindi è solo vuota retorica, virtú a parole, che sparirà appena il debole avrà la forza, che userà appena possibile. La non-violenza dei forti è invece la virtú dell'azione che passa tramite l'omissione del vizio ossia la violenza. Io potrei spaccarti la faccia ma scelgo di non farlo e di risolvere il nostro problema con il dialogo. Se non posso spaccarti la faccia, il mio ricorso al dialogo non dirà niente della mia etica, perché non ho altra scelta. La non-violenza dei forti è quindi la vera non-violenza. Nella vita quotidiana un esempio di non-violenza dei deboli è quella dei bambini che non possono battere i piú grandi con la forza e quindi usano le parole, ma appena possono usare la forza a loro vantaggio lo fanno senza pensarci. Un altro esempio può essere quello di due modi opposti di fare sesso: hardcore e vanilla, ossia in soldoni il sesso pazzo, che richiede una gran forza fisica, e quello dolce, che non la richiede: una persona forte (in questo caso fisicamente) può fare entrambi, ma quando lo fa vanilla lo fa per scelta, mentre una persona debole non può che fare il vanilla. Ecco, ora seguimi: l'hardcore è la violenza mentre il vanilla è la non-violenza; l'uomo che, potendo fare l'hardcore sceglie di fare il vanilla è un vero non-violento, mentre l'uomo che, non potendolo fare, ripiega sul vanilla, è un falso non-violento e non è credibile se dice che lo fa per scelta. Postilla per le pseudo-femministe isteriche: sí, l'altra persona è consenziente ed è in età sessuale, tranquille, il machismo lo trovate fuori dalle mie recensioni, ché se non fosse stato per il Covid-19 sarei andato al Gay Pride di Palermo con scritto addosso "free kisses" se non di peggio. Peace. Detto questo posso uscire dalla metafora piú brutta dell'anno e ricordare che hardcore is better.
La non-violenza, essendo l'assenza totale di qualunque violenza, è soprattutto l'assenza dell'ombra della violenza. Per esempio se uno grande e grosso ti chiede di regalargli le chiavi della tua auto, non si può certo dire che si tratti di non-violenza! La sua è una minaccia, una promessa di violenza se non si fa ciò che gli si dice. La non-violenza è quindi l'assenza totale anche solo della piú remota possibilità di ricorrere alla violenza per qualunque motivo, per questo è al limite fra l'azione etica e l'utopia. Vedi la Seconda Guerra Mondiale: con gente violenta come i nazisti o i fascisti la non-violenza è molto difficile, e se non li si fosse ammazzati, a quest'ora parleremmo tedesco e parleremmo solo del Partito. Ma nella vita quotidiana, fuori dalle situazioni estreme, ricorrere alla non-violenza è uno strumento fondamentale per mantenere felicità, avere la coscienza a posto, vivere in modo giusto, etico.
L'altro giorno ho messo in atto la non-violenza, giudicate voi se era reale o illusoria. Dopo aver visto il film Selma – La strada per la libertà, dopo i brividi che questo film stupendo mi ha dato, ho deciso che la faccia di Mussolini stampata su una cartolina del primo Novecento che mio padre teneva sfacciatamente sullo sportello di vetro dell'armadio in salotto doveva sparire. Tentato piú volte e da molto tempo di prenderla e stracciarla, ho resistito anche questa volta all'impeto, ho preso coraggio e ho spiegato a mio padre che quella faccia rappresenta la negazione della libertà e della giustizia, una affermazione di odio e razzismo. Ho chiesto che fosse lui a farla a pezzi e buttarla, altrimenti avrei dormito fuori, lui si è rifiutato e io subito ho aperto l'uscio per passare la notte fuori. Erano le 23:30 e io stavo in pigiama. Vedendo che facevo sul serio, mio padre ha cambiato repentinamente idea. Ponendolo di fronte a un problema che non poteva essere rimandato, ha deciso che l'avrebbe stracciata. Il suo attaccamento a Mussolini è in verità insignificante, per lui rappresenta un ricordo di famiglia – mio nonno fu fascista militante e poi missino – non certo un simbolo di odio, ma la realtà è diversa. Seguendo l'esempio di Gandhi e di Martin Luther King ho fatto in modo che un simbolo di violenza sia stato distrutto senza usare violenza ossia senza che io abbia preso e stracciato la cartolina – mi sembra un'azione violenta – il che è il massimo risultato possibile.
Sempre restando in tema cinema, vi spoilero che nel meraviglioso film Parasite la tata dei nababbi viene scoperta da un membro della famiglia di straccioni mentre nasconde suo marito inseguito a morte dai creditori proprio nel rifugio antiatomico della villa dei nababbi. Trovandosi in quella situazione completamente sfavorevole si comporta come un angioletto, docile come un segugio e chiede sommessamente di non rivelare ai padroni di casa questo segreto, di aiutarla a sfamare suo marito, gli offre persino la somma di denaro che lei per anni aveva dedicato a mantenere suo marito lí sotto, insomma la tata si comporta in modo non-violento. Però non può fare altro, perché non può usare materialmente la violenza e soprattutto il suo segreto è stato scoperto, quindi è costretta a comportarsi "bene". Appena però gli altri membri della famiglia di straccioni cascano rovinosamente dalla postazione in cui origliavano, la tata sfrutta l'occasione per riprenderli in video e minacciarli di mandarlo ai padroni di casa. Infatti gli altri membri non dovevano essere lí, per la tata la situazione le aveva consentito di usare una minaccia, un ricatto, quindi la violenza e lo ha fatto sedutastante. Ecco, il suo comportamento iniziale è un esempio lampante di falsa non-violenza, mossa dal calcolo e non dalla virtú. Se non hai capito niente di questa ultima analisi, recuperati 'sto film che è una meraviglia.
La non-violenza, essendo l'assenza totale di qualunque violenza, è soprattutto l'assenza dell'ombra della violenza. Per esempio se uno grande e grosso ti chiede di regalargli le chiavi della tua auto, non si può certo dire che si tratti di non-violenza! La sua è una minaccia, una promessa di violenza se non si fa ciò che gli si dice. La non-violenza è quindi l'assenza totale anche solo della piú remota possibilità di ricorrere alla violenza per qualunque motivo, per questo è al limite fra l'azione etica e l'utopia. Vedi la Seconda Guerra Mondiale: con gente violenta come i nazisti o i fascisti la non-violenza è molto difficile, e se non li si fosse ammazzati, a quest'ora parleremmo tedesco e parleremmo solo del Partito. Ma nella vita quotidiana, fuori dalle situazioni estreme, ricorrere alla non-violenza è uno strumento fondamentale per mantenere felicità, avere la coscienza a posto, vivere in modo giusto, etico.
L'altro giorno ho messo in atto la non-violenza, giudicate voi se era reale o illusoria. Dopo aver visto il film Selma – La strada per la libertà, dopo i brividi che questo film stupendo mi ha dato, ho deciso che la faccia di Mussolini stampata su una cartolina del primo Novecento che mio padre teneva sfacciatamente sullo sportello di vetro dell'armadio in salotto doveva sparire. Tentato piú volte e da molto tempo di prenderla e stracciarla, ho resistito anche questa volta all'impeto, ho preso coraggio e ho spiegato a mio padre che quella faccia rappresenta la negazione della libertà e della giustizia, una affermazione di odio e razzismo. Ho chiesto che fosse lui a farla a pezzi e buttarla, altrimenti avrei dormito fuori, lui si è rifiutato e io subito ho aperto l'uscio per passare la notte fuori. Erano le 23:30 e io stavo in pigiama. Vedendo che facevo sul serio, mio padre ha cambiato repentinamente idea. Ponendolo di fronte a un problema che non poteva essere rimandato, ha deciso che l'avrebbe stracciata. Il suo attaccamento a Mussolini è in verità insignificante, per lui rappresenta un ricordo di famiglia – mio nonno fu fascista militante e poi missino – non certo un simbolo di odio, ma la realtà è diversa. Seguendo l'esempio di Gandhi e di Martin Luther King ho fatto in modo che un simbolo di violenza sia stato distrutto senza usare violenza ossia senza che io abbia preso e stracciato la cartolina – mi sembra un'azione violenta – il che è il massimo risultato possibile.
Sempre restando in tema cinema, vi spoilero che nel meraviglioso film Parasite la tata dei nababbi viene scoperta da un membro della famiglia di straccioni mentre nasconde suo marito inseguito a morte dai creditori proprio nel rifugio antiatomico della villa dei nababbi. Trovandosi in quella situazione completamente sfavorevole si comporta come un angioletto, docile come un segugio e chiede sommessamente di non rivelare ai padroni di casa questo segreto, di aiutarla a sfamare suo marito, gli offre persino la somma di denaro che lei per anni aveva dedicato a mantenere suo marito lí sotto, insomma la tata si comporta in modo non-violento. Però non può fare altro, perché non può usare materialmente la violenza e soprattutto il suo segreto è stato scoperto, quindi è costretta a comportarsi "bene". Appena però gli altri membri della famiglia di straccioni cascano rovinosamente dalla postazione in cui origliavano, la tata sfrutta l'occasione per riprenderli in video e minacciarli di mandarlo ai padroni di casa. Infatti gli altri membri non dovevano essere lí, per la tata la situazione le aveva consentito di usare una minaccia, un ricatto, quindi la violenza e lo ha fatto sedutastante. Ecco, il suo comportamento iniziale è un esempio lampante di falsa non-violenza, mossa dal calcolo e non dalla virtú. Se non hai capito niente di questa ultima analisi, recuperati 'sto film che è una meraviglia.
September 5, 2015
a quick read and a comprehensive collection of quotes. there's no shortage truly quotable material in here either. however, i wouldn't recommend this as anything more than that and think it's best read with a supplementary content. many of the quotes are well out of context and leave you scratching your head - as the power or utility of the quote must certainly be better against some complementary backdrop.
personally, this didn't reinforce any perspective of gandhi other than to maybe wonder if he wasn't at some level more naive than we give him credit for. non-violence seems to have its greatest utility when used in an environment where there is some common basis for rational discussion. some of the quotes in here re: fascism made me wonder if he was really aware of the evil that was being perpetrated and if he would still share that perspective if he knew what was going on.
personally, this didn't reinforce any perspective of gandhi other than to maybe wonder if he wasn't at some level more naive than we give him credit for. non-violence seems to have its greatest utility when used in an environment where there is some common basis for rational discussion. some of the quotes in here re: fascism made me wonder if he was really aware of the evil that was being perpetrated and if he would still share that perspective if he knew what was going on.
August 14, 2015
The Trappist monk Thomas Merton put together this book. I didn't care for his fragmentary editing, but literally half the book is Merton's great essay "Gandhi and the One-Eyed Giant," written at the Abbey of Gethsemani in Kentucky in 1960. It's one of his best essays, better by far than his pompous autobiography, which in my view is marred by "convertitis." This is Merton after 20 years in a monastery, marinaded in silence, song, and increasingly in Zen.
Gandhi, Meister Eckhart, and DT Suzuki revolutionized Merton. In turn, he launched this book on America during the Civil Rights movement. What Gandhi says about the countless shapes of violence in our lives -- far from just physical violence -- is relevant long after Indian independence and the days of MLK. Possibly more relevant than ever, as humanity does its little death spin.
Gandhi, Meister Eckhart, and DT Suzuki revolutionized Merton. In turn, he launched this book on America during the Civil Rights movement. What Gandhi says about the countless shapes of violence in our lives -- far from just physical violence -- is relevant long after Indian independence and the days of MLK. Possibly more relevant than ever, as humanity does its little death spin.
September 6, 2011
Actually, the book I read was a compilation of Gandhi's writings on non-violence edited by Thomas Mercer called GANDHI ON NON-VIOLENCE. Mercer's essay on Gandhi is fascinating, and the book offers a good introduction to the philosophy and practice of non-violence. Occasionally, the expressions are overly aphoristic, and they start to get a bit repetitive at the end, but overall, the work offers solid insight into Gandhi's movement. Also, I fear that not many people are willing to "greet death with a smile" for the sake of embracing the universal law of love that Gandhi believed in so wholeheartedly. Still, the idea is a marvel, and the book has inspired me to continue to work on unifying my own meager spirit so that I may better love my brothers and sisters on this earth...
February 24, 2015
Read this book for my history of political thought class. It was a very short read; I managed to finished it in a little over an hour. However, I can't say that I was too impressed. The book was just selected quotes from Gandhi with nothing really stringing them together. It was more of a "Quotable Gandhi" than anything else. I was frustrated with the lack of content as the short selections Merton included in the book were repetitive and variations on a theme. However, it is a nice book to have around if you're one of those people like me who just like quotations.
January 30, 2019
Perhaps the most concise book ever written about the doctrine of Ahimsa, this text and associated thought most notably influenced Dr. Martin Luther King Jr. during the civil rights struggles of the 1950s and 60s. The preface also, by Thomas Merton, is brilliant, genuinely unique and a profound analysis of the violence and rot that had overtaken most "civilized" countries in the mid 20th century.
I believe that as we enter ever more technologically alienating and violent days, books such as this will help light humanity's path out of the darkness.
I believe that as we enter ever more technologically alienating and violent days, books such as this will help light humanity's path out of the darkness.
May 30, 2007
This book is the Cliff's Notes to Gandhi on Non-Violence. It is editied by Thomas Merton who was a Trappist monk. What Thomas Merton writes in one sentence would take me 5 paragraphs to express- now couple that with Gandhi's journey and tokens of wisdom; you have the longest 88 page book written. The introduction alone was impressive.
November 23, 2008
"Belief in non-violence is based on the assumption that human nature in its essence is One and therefore unfailingly responds to the advances of Love."
Excellent book, it gives the reader hope again for love in the world. It has selections of writings of Mahatma, which i found myself reading 1 or 2 at a time, putting the book down and thinking about. Introduction by Thomas Merton.
Excellent book, it gives the reader hope again for love in the world. It has selections of writings of Mahatma, which i found myself reading 1 or 2 at a time, putting the book down and thinking about. Introduction by Thomas Merton.
January 25, 2008
A compilation, almost a digest of quotes...
May 4, 2009
I never get tired of Gandhi- the quotations are great for stimulating discussion in Youth Council.
Also, Thomas Merton- so good!
Also, Thomas Merton- so good!
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July 28, 2009Es posible la concepción en estos tiempos del ahimsa?
July 14, 2012
Nema moćnih i nemoćnih ljudi, svi imaju snagu u sebi koju možda još nisu otkrili.
February 12, 2015
essential
January 31, 2014
This is a really good book. Gandhi gives the best arguments, with different examples from articles he has written. The non-violence philosophy is amazing.
July 17, 2014
Another one for the important-but-dry shelf.
June 18, 2014
Very helpful and informative especially for Thesis Papers
April 19, 2024
A well edited small selection of excerpts from Gandhi's two volume book Non-violence in Peace and War. Very thorough introduction.
This taste of Gandhi's ideas is just enough to give the reader an introduction to Gandhi, his philosophy, to understand that he claimed his philosophy was necessarily dependent upon a religious foundation, and that Gandhi ultimately determined that his non-violence failed to take on a global impact because success requires non-violence practiced from a position of power. He also admits that in a democratic political environment, unfortunately, those that would practice non-violence would never be elected because they would be seen by the masses as too weak to rule, to protect the nation, or to stay in power.
Therefore, it is my understanding that while the general guidance is useful for dictating behaviors in small groups where there is some external protective mechanism (or legal system), even Gandhi ultimately determined that the practice could not work as an ultimate political social system.
PG- no sex, language, or violence; however, much time is given to the possibility of sacrificing one's life to effect change non-violently, and such concepts could be difficult for young readers to comprehend properly without guidance.
This taste of Gandhi's ideas is just enough to give the reader an introduction to Gandhi, his philosophy, to understand that he claimed his philosophy was necessarily dependent upon a religious foundation, and that Gandhi ultimately determined that his non-violence failed to take on a global impact because success requires non-violence practiced from a position of power. He also admits that in a democratic political environment, unfortunately, those that would practice non-violence would never be elected because they would be seen by the masses as too weak to rule, to protect the nation, or to stay in power.
Therefore, it is my understanding that while the general guidance is useful for dictating behaviors in small groups where there is some external protective mechanism (or legal system), even Gandhi ultimately determined that the practice could not work as an ultimate political social system.
PG- no sex, language, or violence; however, much time is given to the possibility of sacrificing one's life to effect change non-violently, and such concepts could be difficult for young readers to comprehend properly without guidance.
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