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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. (shrink)

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This essay argues that the flaws of just war theory should lead us to develop a new approach to living with others. Danielle Poe begins her argument with a description of just war theory and its failures. In the next section, Poe discusses the philosophy of Bat-Ami Bar On and Luce Irigaray in order to construct ethical commitments between people. These ethical commitments come from concrete acts of empathy, such as relationships of compassion, kindness, and hospitality. Finally, Poe considers how (...) these concrete acts can create conditions to prevent war. (shrink)

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This volume examines the many ways in which violence, domination, and oppression manifest themselves. This examination opens the way to creative suggestions for overcoming injustice. The authors in this volume also describe the features of a just community and inspire readers to implement peaceful transformation.

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"Mothers' Civil Disobedience"In this paper, I consider how the nonviolent civil disobedience of Molly Rush and Cindy Sheehan reflect the inherent ambiguity of mothering in a militaristic society. First, if a mother says nothing and does nothing about the pervasive militarism in society the very lives of her children (as well as other children) are at risk. But, if a mother speaks out against militarism or commits an act of civil disobedience, she risks scorn and imprisonment that can interfere with, (...) or make impossible much of the work of mothering. Second, part of mothering involves raising children to be socially acceptable, but in a militaristic society that which is socially acceptable is morally unacceptable. Rush and Sheehan use their particular context to successfully challenge U.S. militarism through non-violentcivil disobedience. (shrink)

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This paper considers the philosophical links between remembrance, apology, and reconciliation, as they pertain to Senate Resolution 39, which apologizes to the victims of lynching and their descendants. Although S. Res. 39 is admirable in its attempts to remember the senate’s role in supporting lynching by its failure to enact legislation, the resolution fails as an apology because it does not adequately support reconciliation. An adequate apology would require acts to ameliorate the harms that the past failures created, but S. (...) Res. 39 is written in such a way that no action is required of the senate. This paper concludes by considering Congressman John Conyers, Jr.’s bill, H.R. 40: Commission to Study Reparation Proposals for African Americans Act. This bill takes the necessary steps to normalize American race relations, and if considered alongside of S. Res. 39, these two bills could lead to a more adequate understanding of the connection between remembrance, apology, and reconciliation. (shrink)

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This book responds to the Bush Administration position on the “war on terror.” It examines preemption within the context of “just war”; justification for the United States-led invasion of Iraq, with some authors charging that its tactics serve to increase terror; global terrorism; and concepts such as reconciliation, Islamic identity, nationalism, and intervention.

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