Written in 1925, On Resistance to Evil by Force is one of the most important tracts composed by white émigré philosopher Ivan Alexandrovich Ilyin. Responding to the pacifist pretentions of Count Leo Tolstoy, Ilyin mounts a tenacious defence of the Orthodox tradition of physical opposition to evil. As he explains, in the face of evil which can be contained by no other means, a forceful response is not only permissible, but becomes a knightly duty. Further, heroic courage consists not only in recognising this duty, but in bearing its heavy moral burden without fear. In his own time, Ilyin penned this guide for the exiled Russian White Army in its continued resistance against the godless Bolsheviks, yet while the world has developed since the civil war which he lived through, Christians everywhere can still find great relevance in his words, for the same evil continues its designs through other means and under other names. Translated here into English for the first time, On Resistance to Evil by Force is destined to become a classic of Christian ethics.

There was a time when society was inspired by Christian principles. Art, government, society emulated, as much as possible, the search for perfection dictated by the call to virtue. Ultimately, the twentieth century's many disasters and Christendom's failure to stop revolution and world war have discredited Christianity itself in the eyes of many. Nevertheless, I am convinced that only Christianity can revitalize a culture that has lost most of its connection with beauty and that glorifies banality, variety, and diversity as ends in themselves. However, this would not be a retread of historical Christendom, but a new vision, predicated on the new realities of an increasingly Neo-pagan and Transhumanist West. According to Ivan Ilyin, "The Gospel teaches not flight from the world, but the Christianization of the world. Thus, the sciences, the arts, politics, and the social order can all be those spiritual hands with which the Christian takes the world. And the calling of a Christian is not to chop off those hands, but to imbue their work and toil with the living spirit of Christ. Christianity has a great calling, which many do not ever realize. This purpose can be defined as the creation of a Christian culture." This book is Ivan Ilyin's spiritual and practical handbook at creating Christian culture in an increasingly post-Christian world. Translated by Nicholas Kotar

From New York Times bestselling author Sayantani DasGupta comes the story of a demon who must embrace her bad to serve the greater good. Pinki hails from a long line of rakkhosh resistors, demons who have spent years building interspecies relationships, working together to achieve their goal of overthrowing the snakey oppressors and taking back their rights. But she has more important things to worry about, like maintaining her status as fiercest rakkhosh in her class and looking after her little cousins. There is also the teeny tiny detail of not yet being able to control her fire breathing and accidentally burning up school property.Then Sesha, the charming son of the Serpentine Governor, calls on Pinki for help in defeating the resistance, promising to give her what she most desires in return -- the ability to control her fire. First she'll have to protect the Moon Maiden, pretend to be a human (ick), and survive a family reunion. But it's all worth it for the control of her powers . . . right?

More than ever, Walter Wink believes, the Christian tradition of nonviolence is needed as an alternative to the dominant and death-dealing "powers" of our consumerist culture and fractured world. In this small book Wink offers a precis of his whole thinking about this issue, including the relation of Jesus and his message to politics and nonviolence, the history of nonviolent efforts, and how nonviolence can win the day when others don't hesitate to resort to violence or terror to achieve their aims.

Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as 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. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.