Freedom Without Violence offers a critical appraisal of the conventional wisdom that violence is required for liberation and the defense of freedom. Comparing the broad span of violent revolutions with the history of non-violent social movements, the book shows that freedom is indelibly tied to the means used to achieve and defend it.

There is a long tradition in Western political thought suggesting that violence is necessary to defend freedom. But nonviolence and civil disobedience have played an equally long and critical role in establishing democratic institutions. Freedom Without Violence explores the long history of political practice and thought that connects freedom to violence in the West, from Athenian democracy and the Roman republic to the Age of Revolutions and the rise of totalitarianism. It is the first comprehensive examination of the idea that violence is necessary to obtain, defend, and exercise freedom. The book also brings to the fore the opposing theme of nonviolent freedom, which can be found both within the Western tradition and among critics of that tradition. Since the plebs first vacated Rome to refuse military service and win concessions from the patricians in 494 B.C., nonviolence and civil disobedience have played a critical role in republics and democracies. Abolitionists, feminists and anti-colonial activists all adopted and innovated the methods of nonviolence. With the advent of the Velvet Revolutions, the end of apartheid in South Africa and, most recently, the Arab Spring, nonviolence has garnered renewed interest in both scholarly publications and the popular imagination. In this book, Dustin Ells Howes traces the intellectual history of freedom as it relates to the concepts and practices of violence and nonviolence. Through a critique and reappraisal of the Western political tradition, Freedom Without Violence constructs a conception of nonviolent freedom. The book argues that cultivating and practicing this brand of freedom is the sine qua non of a vibrant democracy that resists authoritarianism, imperialism and oligarchy.

A persuasive account of the philosophy and power of nonviolence organizing, and a resource for building and sustaining effective social movements. Despite the rich history of nonviolent philosophy, many people today are unfamiliar with the basic principles and practices of nonviolence––even as these concepts have guided so many direct-action movements to overturn forms of racial apartheid, military and police violence, and dictatorships around the world. Revolutionary Nonviolence is a crucial resource on the long history of nonviolent philosophy through the teachings of Rev. James M. Lawson Jr., one of the great practitioners of revolution through deliberate and sustained nonviolence. His ongoing work demonstrates how we can overcome violence and oppression through organized direct action, presenting a powerful roadmap for a new generation of activists. Rev. Lawson’s work as a theologian, pastor, and social-change activist has inspired hope and liberation for more than sixty years. To hear and see him speak is to experience the power of the prophetic tradition in the African American and social gospel. In Revolutionary Nonviolence, Michael K. Honey and Kent Wong reflect on Rev. Lawson's talks and dialogues, from his speeches at the Nashville sit-in movement in 1960 to his lectures in the current UCLA curriculum. This volume provides a comprehensive introduction to Rev. Lawson's teachings on how to center nonviolence in successfully organizing for change.

There is a long tradition in Western political thought suggesting that violence is necessary to defend freedom. But nonviolence and civil disobedience have played an equally long and critical role in establishing democratic institutions. Freedom Without Violence explores the long history of political practice and thought that connects freedom to violence in the West, from Athenian democracy and the Roman republic to the Age of Revolutions and the rise of totalitarianism. It is the first comprehensive examination of the idea that violence is necessary to obtain, defend, and exercise freedom. The book also brings to the fore the opposing theme of nonviolent freedom, which can be found both within the Western tradition and among critics of that tradition. Since the plebs first vacated Rome to refuse military service and win concessions from the patricians in 494 B.C., nonviolence and civil disobedience have played a critical role in republics and democracies. Abolitionists, feminists and anti-colonial activists all adopted and innovated the methods of nonviolence. With the advent of the Velvet Revolutions, the end of apartheid in South Africa and, most recently, the Arab Spring, nonviolence has garnered renewed interest in both scholarly publications and the popular imagination. In this book, Dustin Ells Howes traces the intellectual history of freedom as it relates to the concepts and practices of violence and nonviolence. Through a critique and reappraisal of the Western political tradition, Freedom Without Violence constructs a conception of nonviolent freedom. The book argues that cultivating and practicing this brand of freedom is the sine qua non of a vibrant democracy that resists authoritarianism, imperialism and oligarchy.

“The most creative and courageous social theorist working today” examines the ethical binds that emerge within the force field of violence (Cornel West). “ . . . nonviolence is often seen as passive and resolutely individual. Butler’s philosophical inquiry argues that it is in fact a shrewd and even aggressive collective political tactic.” —New York Times Judith Butler shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. While many think of nonviolence as passive or individualist, Butler argues nonviolence is an ethical position found in the midst of the political field. She champions an ‘aggressive’ nonviolence, which accepts hostility as part of our psychic constitution—but values ambivalence as a way of checking the conversion of aggression into violence. Some challengers say a politics of nonviolence is subjective: What qualifies as violence versus nonviolence? This distinction is often mobilized in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires two things: a critique of individualism and an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ‘ungrievable’. By considering how “racial phantasms” inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. Ultimately, the struggle for nonviolence is found in modes of resistance and social movements that separate aggression from its destructive aims to affirm the living potentials of radical egalitarian politics.

The Power of Nonviolence, written by Richard Bartlett Gregg in 1934 and revised in 1944 and 1959, is the most important and influential theory of principled or integral nonviolence published in the twentieth century. Drawing on Gandhi's ideas and practice, Gregg explains in detail how the organized power of nonviolence (power-with) exercised against violent opponents can bring about small and large transformative social change and provide an effective substitute for war. This edition includes a major introduction by political theorist, James Tully, situating the text in its contexts from 1934 to 1959, and showing its great relevance today. The text is the definitive 1959 edition with a foreword by Martin Luther King, Jr. It includes forewords from earlier editions, the chapter on class struggle and nonviolent resistance from 1934, a crucial excerpt from a 1929 preliminary study, a biography and bibliography of Gregg, and a bibliography of recent work on nonviolence.