Pub Date : 1992-10-01DOI: 10.5840/ACORN1992/1993728
Laurence F. Bove
{"title":"Malcolm X and the Enigma of Martin Luther King, Jr.’s Nonviolence","authors":"Laurence F. Bove","doi":"10.5840/ACORN1992/1993728","DOIUrl":"https://doi.org/10.5840/ACORN1992/1993728","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1992-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122273247","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Once More Into the Breach, Dear Friends, Once More","authors":"L. Norman","doi":"10.5840/ACORN1992714","DOIUrl":"https://doi.org/10.5840/ACORN1992714","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"7 1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1992-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125790443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Ethics of Community: The Ethical and Metaphysical Presuppositions of AVP","authors":"Eric Reitan","doi":"10.5840/ACORN1992713","DOIUrl":"https://doi.org/10.5840/ACORN1992713","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1992-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133195809","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pugnacity and pacifism are vying for our souls. Neither will ever win, but each vies to dominate our thought and our action. They are vying as much in their appeals to our idealism as to our sense of realism and practicality. This great struggle, which is perhaps also the great struggle of all ages, is hidden from us as never before. It is right before our eyes, but we do not see it. Rather than see pugnacity or pacifism as issues at all, much less as centrally involved in our lives and our destinies, we see instead issues about rights and justice, or about crime and punishment, or about nations and their security, or about ethnic minorities and terrorism. Because these other issues are lively and urgent and fill our conscious concerns, they blind us to the struggle between pugnacity and pacifism. The subjective demands obscure the objective reality.l Most of the time, neither pugnacity nor pacifism is even called by its own name. The task for a cool philosophical realist today is to see pugnacity and pacifism for what they are, to recognize the sharp contrast between them, and to acknowledge the plausibility and pervasiveness of each as strategies for coping with life's challenges. Later, when our eyes are opened, it will be apparent that we need to move firmly and decisively in our public and our private lives away from pugnacity toward pacifism. For now, our passions generally keep this issue hidden from us. If pugnacity and pacifism are to be contrasted as polar opposites, they must be put OIl the same scale; they must be different dimensions of the same thing. I take pugnacity and pacifism to be opposing strategies or dispositions, rather than opposing doctrines or rules of behavior. 2 A doctrine is either true or false, whereas a disposition or strategy is judged by its results rather than its truth. There are, no doubt, various propositions, true or false, that can be set forth in support of each opposing strategy, but a strategy is not another one. Nor is a strategy necessarilya rule that gives a definite decision in each situation, though there are strategies in the form of computer programs (for chess, for example) that have this algorithmic character. A strategy is a tendency to act or respond in a certain manner, which generally leaves a great deal of leeway for variation in details. Among pacifists, for example, Schweitzer, Gandhi, and King all exhibited a tolerance for such varia tion. No doubt doctrines can be articulated that express opposing principles that lie "behind" and "justify" the opposing strategies; but I am going to treat such doctrines as secondary rather than primary, and their relation to the dispositions as merely descriptive rather than justificatory. By pacifism I mean a habit or strategy tbat might be defined as the disposition to respond to threats and challenges by attempting first to understand the obstacle, or the persons presenting the threat or challenges, and then to incorporate the initial obstacle, or th
{"title":"Pugnacity and Pacifism","authors":"Newton Garver","doi":"10.5840/ACORN1991622","DOIUrl":"https://doi.org/10.5840/ACORN1991622","url":null,"abstract":"Pugnacity and pacifism are vying for our souls. Neither will ever win, but each vies to dominate our thought and our action. They are vying as much in their appeals to our idealism as to our sense of realism and practicality. This great struggle, which is perhaps also the great struggle of all ages, is hidden from us as never before. It is right before our eyes, but we do not see it. Rather than see pugnacity or pacifism as issues at all, much less as centrally involved in our lives and our destinies, we see instead issues about rights and justice, or about crime and punishment, or about nations and their security, or about ethnic minorities and terrorism. Because these other issues are lively and urgent and fill our conscious concerns, they blind us to the struggle between pugnacity and pacifism. The subjective demands obscure the objective reality.l Most of the time, neither pugnacity nor pacifism is even called by its own name. The task for a cool philosophical realist today is to see pugnacity and pacifism for what they are, to recognize the sharp contrast between them, and to acknowledge the plausibility and pervasiveness of each as strategies for coping with life's challenges. Later, when our eyes are opened, it will be apparent that we need to move firmly and decisively in our public and our private lives away from pugnacity toward pacifism. For now, our passions generally keep this issue hidden from us. If pugnacity and pacifism are to be contrasted as polar opposites, they must be put OIl the same scale; they must be different dimensions of the same thing. I take pugnacity and pacifism to be opposing strategies or dispositions, rather than opposing doctrines or rules of behavior. 2 A doctrine is either true or false, whereas a disposition or strategy is judged by its results rather than its truth. There are, no doubt, various propositions, true or false, that can be set forth in support of each opposing strategy, but a strategy is not another one. Nor is a strategy necessarilya rule that gives a definite decision in each situation, though there are strategies in the form of computer programs (for chess, for example) that have this algorithmic character. A strategy is a tendency to act or respond in a certain manner, which generally leaves a great deal of leeway for variation in details. Among pacifists, for example, Schweitzer, Gandhi, and King all exhibited a tolerance for such varia tion. No doubt doctrines can be articulated that express opposing principles that lie \"behind\" and \"justify\" the opposing strategies; but I am going to treat such doctrines as secondary rather than primary, and their relation to the dispositions as merely descriptive rather than justificatory. By pacifism I mean a habit or strategy tbat might be defined as the disposition to respond to threats and challenges by attempting first to understand the obstacle, or the persons presenting the threat or challenges, and then to incorporate the initial obstacle, or th","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122226924","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Trivialization of Ethics or Ethics Programs in the Workplace: A Cautionary Tale","authors":"J. Marks","doi":"10.5840/ACORN1991624","DOIUrl":"https://doi.org/10.5840/ACORN1991624","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115607922","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Interpreting the Jihad of Islam: Militarism versus Muslim Pacifism","authors":"R. Churchill","doi":"10.5840/ACORN1991623","DOIUrl":"https://doi.org/10.5840/ACORN1991623","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"102 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1991-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124738335","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1990-10-01DOI: 10.5840/ACORN1990/19915/62/16
Barry L. Gan
However Gandhi did not begin as a political strategist but rather as one who tried to manifest the workings of spiritual laws. “I do not believe” Gandhi wrote “that the spiritual law works on a field of its own. On the contrary, it expresses itself only through the ordinary activities of life. It thus affects the economic, the social and the political fields.” The workings of spiritual laws have been taught down the ages by masters who experimented with their lives: the Buddha, the Christ, the Jain saints, the unknown author of the Gita — all of whom influenced Gandhi’s understanding. However the specific application of a spiritual law can only be known through meditation, to listening to the inner voice.
{"title":"Gandhi as a Political Strategist","authors":"Barry L. Gan","doi":"10.5840/ACORN1990/19915/62/16","DOIUrl":"https://doi.org/10.5840/ACORN1990/19915/62/16","url":null,"abstract":"However Gandhi did not begin as a political strategist but rather as one who tried to manifest the workings of spiritual laws. “I do not believe” Gandhi wrote “that the spiritual law works on a field of its own. On the contrary, it expresses itself only through the ordinary activities of life. It thus affects the economic, the social and the political fields.” The workings of spiritual laws have been taught down the ages by masters who experimented with their lives: the Buddha, the Christ, the Jain saints, the unknown author of the Gita — all of whom influenced Gandhi’s understanding. However the specific application of a spiritual law can only be known through meditation, to listening to the inner voice.","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"88 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122964098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Role of Violence and Nonviolence in the Realization of Socialism","authors":"Wolfgang Sternstein","doi":"10.5840/ACORN19905112","DOIUrl":"https://doi.org/10.5840/ACORN19905112","url":null,"abstract":"","PeriodicalId":293445,"journal":{"name":"The Acorn","volume":"22 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1990-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133962745","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：