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Relevant bibliographies by topics / Civil disobedience (Thoreau, Henry David)

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Academic literature on the topic 'Civil disobedience (Thoreau, Henry David)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Civil disobedience (Thoreau, Henry David)"

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Walls, Laura Dassow. "Civil Disobedience by Henry David Thoreau." Early American Literature 53, no. 1 (2018): 220–22. http://dx.doi.org/10.1353/eal.2018.0014.

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UDOFIA, Christopher Alexander. "Henry David Thoreau and the Philosophy of Civil Disobedience as a Non-Catalytic Cum Catalytic Model for Conflict Resolution." Stallion Journal for Multidisciplinary Associated Research Studies 2, no. 3 (June 12, 2023): 1–4. http://dx.doi.org/10.55544/sjmars.2.3.1.

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This work with the title “Henry David Thoreau and the Philosophy of Civil Disobedience as a non-catalytic and catalytic Model for Conflict Resolution” is anchored on the thesis which asserts that non-cooperation with evil is as much a moral obligation as cooperation with good. The research problem which this paper focuses on is to unravel how Thoreau exemplified the philosophy of civil disobedience. The major objective of this essay is to expose the essential definitive elements of the philosophy of civil disobedience. Consequently, this research employs the philosophical tools of exposition, analysis and criticism in its discourse of the subject matter. The research establishes that commitment to civil disobedience as a measure of conflict resolution must be activated from a conscience that is abrasive and nonconformist to evil. The conscience constitutes the highest law and obedience to its dictates confers authenticity on the human being as an indivisible moral entity. Every act of civil disobedience is targeted at disobeying unjust and oppressive laws and or social systems. It is a form of rebellion which calls for active noncompliance to the unjust system. Though most intellectuals affirm that non-violence must be a fundamental element in every act of civil disobedience, Thoreau views the deployment of violence in overcoming injustice as a complementary element of civil disobedience. The use of violence as means to undo evil in the society is however a last resort in Thoreau’s scheme. It is this infusion of violence in the act of civil disobedience which appears to make Thoreau’s thought clash with the logic of consistency since civil disobedience is mostly acclaimed to be a non-violent act of resistance to evil. In submission, it can be gleaned that Thoreau advocated for non-violent civil disobedience only when the oppressive and unjust system is non-recalcitrant to change and transformation. However, when the evil system is totally opposed to change, then Thoreau would subscribe to the employment of a catalytic means to resist the evil system.

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Livingston, Alexander. "Fidelity to Truth: Gandhi and the Genealogy of Civil Disobedience." Political Theory 46, no. 4 (August 31, 2017): 511–36. http://dx.doi.org/10.1177/0090591717727275.

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Mohandas Gandhi is civil disobedience’s most original theorist and most influential mythmaker. As a newspaper editor in South Africa, he chronicled his experiments with satyagraha by drawing parallels to ennobling historical precedents. Most enduring of these were Socrates and Henry David Thoreau. The genealogy Gandhi invented in these years has become a cornerstone of contemporary liberal narratives of civil disobedience as a continuous tradition of conscientious appeal ranging from Socrates to King to Rawls. One consequence of this contemporary canonization of Gandhi’s narrative, however, has been to obscure the radical critique of violence that originally motivated it. This essay draws on Edward Said’s account of travelling theory to unsettle the myth of doctrine that has formed around civil disobedience. By placing Gandhi’s genealogy in the context of his critique of modern civilization, as well as his formative but often-overlooked encounter with the British women’s suffrage movement, it reconstructs Gandhi’s paradoxical notion that sacrificial political action is the fullest expression of self-rule. For Gandhi, Socrates and Thoreau exemplify civil disobedience as a fearless practice of fidelity to truth profoundly at odds with liberal conceptions of disobedience as fidelity to law.

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Norton, David L. "The Moral Individualism of Henry David Thoreau." Royal Institute of Philosophy Supplement 19 (March 1985): 239–53. http://dx.doi.org/10.1017/s1358246100004616.

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Henry Thoreau boasted that he was widely travelled in Concord, Massachusetts. He was born there on 12 July 1817, and he died there on 6 May 1862, of tuberculosis, at the age of forty-four years. In 1837 he graduated from Harvard College, and in 1838 he joined Ralph Waldo Emerson, Margaret Fuller, and others in the informal group that became known as the New England Transcendentalists. The author of four books, many essays and poems, and a voluminous journal, he is best known for the book Walden and the essay ‘Civil Disobedience’, and for the circumstances attending these two milestones in American thought and literature.

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Norton, David L. "The Moral Individualism of Henry David Thoreau." Royal Institute of Philosophy Supplement 19 (March 1985): 239–53. http://dx.doi.org/10.1017/s0957042x00004612.

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Henry Thoreau boasted that he was widely travelled in Concord, Massachusetts. He was born there on 12 July 1817, and he died there on 6 May 1862, of tuberculosis, at the age of forty-four years. In 1837 he graduated from Harvard College, and in 1838 he joined Ralph Waldo Emerson, Margaret Fuller, and others in the informal group that became known as the New England Transcendentalists. The author of four books, many essays and poems, and a voluminous journal, he is best known for the book Walden and the essay ‘Civil Disobedience’, and for the circumstances attending these two milestones in American thought and literature.

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Poudyal, Phatik Prasad. "Civil Disobedience for Conflict Resolution: Gandhi and Thoreau." Literary Studies 28, no. 01 (December 1, 2015): 62–66. http://dx.doi.org/10.3126/litstud.v28i01.39571.

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The importance of civil disobedience in conflict resolution and peace negotiations has been universally recognized after the second half of the twentieth century. Civil disobedience as a powerful tool to fight the social and political injustices was first forwarded by Henry David Thoreau, an American philosopher and writer, in his acclaimed essay “On the Duty of Civil Disobedience” published in 1849. Though Thoreau’s practice of this idea transported significant changes while fighting the unjust American Government in his time, the power and significance of civil disobedience was fully realized after Mahatma Gandhi practiced it to fight the powerful British Empire in Africa and India. Though it seemed in the outset almost impossible to defy such a powerful enemy without using weapons or any other means of violence, Gandhian struggle surprised the world with the notion that the peaceful protest done in the ground of morality and truth has an immense power in comparison to physical force. This political theory of Gandhi provides us with the way to see and arbitrate conflict in the moral ground. His vision also provides us a realistic understanding of socio-political issues than any other conflict resolution theories of the contemporary time.

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Zain, Zawiyah Mohd, and Mohammad Agus Yusoff. "Civil Disobedience: Concept and Practice." Asian Social Science 13, no. 8 (July 24, 2017): 129. http://dx.doi.org/10.5539/ass.v13n8p129.

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The concept of civil disobedience was introduced by David Henry Thoreau in 1849 by what he experienced in the fight against slavery system in USA. The aims of this paper is to discuss the concept of civil disobedience and analyse its practice in Malaysia. This paper base on content analysis and interview. The analysis shows that first, there have several features to justify the acts of civil disobedience that happened in society. Second, in Malaysia, the concept of civil disobedience is something new. This is because in general, opposition is the term used to indicate resistance. The opposition only involves the struggle for political purposes, while the concept of civil disobedience include broader aspects involving the opposition parties, non-governmental organizations, civil society and activists to create public awareness for the fight against injustice in government. However, in practice, civil disobedience has been present in Malaysia since before independence. Therefore, this article takes a broader approach in analysing civil disobedience in Malaysia, with discussion focusing on historical aspects and current practice.

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Čekerevac, Petar. "MOTIVATIONAL FACTORS OF CIVIL DISOBEDIENCE – THE CASE OF HENRY DAVID THOREAU." FBIM Transactions 2, no. 1 (January 15, 2014): 130–38. http://dx.doi.org/10.12709/fbim.02.02.01.13.

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Neira, Hernán. "Suicidio revolucionario y tradición de desobediencia civil: Huey P. Newton." Araucaria, no. 49 (2022): 104–23. http://dx.doi.org/10.12795/araucaria.2022.i49.06.

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Nuestro objetivo es analizar el concepto y la práctica del suicidio revolucionario, tal como fue concebido por Huey Pierce Newton, fundador del Partido Pantera Negra para la Autodefensa. El contexto histórico-teórico de nuestro trabajo son algunas teorías políticas revolucionarias del autosacrificio, que establecen la diferencia y el vínculo entre Newton y otras concepciones de la resistencia civil. Nos centramos en la colección de ensayos de Newton titulada The Huey P. Newton Reader (1970) y en su autobiografía Revolutionary Suicide (1973). El concepto de suicidio revolucionario ha sido escasamente desarrollado y estuvo ausente en el número especial sobre el Partido Pantera Negra publicado en 2017 por el Journal of African American Studies. Nuestra conclusión es que Newton fue un líder con una inspiración intelectual compleja, que va de Platón a Fanon. El autosacrificio revolucionario es la clave que le permite abrazar, renovar y transmitir una determinada inflexión teórica de la resistencia civil, que también parte de algunos autores que rara vez cita. Palabras-clave: Suicidio revolucionario, desobediencia civil, Black Panther Party for Self-Defense, Huey Pierce Newton, Henry David Thoreau, violencia política

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Miyawaki, Edison. "A Perfect Madness. Henry David Thoreua And Civil Disobedience." Yale Review 93, no. 4 (July 2005): 76–95. http://dx.doi.org/10.1111/j.0044-0124.2005.00956.x.

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Dissertations / Theses on the topic "Civil disobedience (Thoreau, Henry David)"

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Cervera-Marzal, Manuel. "Ni paix ni guerre : philosophie de la désobéissance civile et politique de la non violence." Doctoral thesis, Universite Libre de Bruxelles, 2014. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/241296.

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Lai, Yin-Yin, and 賴盈穎. "Action from Principle: Transcendentalism in Henry David Thoreau’s “Civil Disobedience”." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/j659x2.

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碩士
國立政治大學
英國語文學系
106
Academic researchers typically position Henry David Thoreau’s “Civil Disobedience” within a narrow political science framework, dismissing Thoreau as a second-rate political thinker and characterizing “Civil Disobedience” as a conceptually disorganized rather than academically significant theory. However, the political science lens provides only a partial view of “Civil Disobedience.” Placing Thoreau within the literary and philosophical milieu of his time, this study utilizes a Transcendentalist approach derived from Ralph Waldo Emerson’s First & Second Series of Essays to engage in a close reading of Thoreau’s “Civil Disobedience” from a literary perspective. It explores the connections between “Civil Disobedience” and the New England philosophy, Transcendentalism. To this end, I develop the following research question: to what extent and in what way does New England Transcendentalism inform Thoreauvian civil disobedience? I hypothesize that 1) Thoreauvian civil disobedience exemplifies the confluence of “action from principle” (Thoreau 154) and 2) “principle” refers to Transcendentalist Principles while “action” refers to the enactment of those principles. To answer the above research question, I use a Transcendentalist analytical framework that involves four principles, each representing a different dimension of Transcendentalist thought: the Over-Soul (the mystical), Inner Divinity (the moral), Anti-Authority (the political), and Self-Reliance (the practical). Through these lenses, I utilize textual evidence to demonstrate how Thoreau’s “Civil Disobedience” enacts Transcendentalist Principles. First, Thoreau enacts the mystical principle of the Over-Soul by connecting himself to the Universe, Nature, and others. Second, Thoreau exemplifies the moral principle of Inner Divinity by following his conscience and Higher Law. Third, Thoreau embodies the political principle of Anti-Authority by distrusting authorities like governments, institutions, and the various iterations of the mainstream. Finally, Thoreau asserts the practical principle of Self-Reliance that consists of self-sufficiency, self-motivation, and defiance. With the aid of a systematic categorical analysis and textual evidence, I decipher the covert Transcendentalism in “Civil Disobedience.” My analysis shows that 1) Transcendentalism fuels Thoreauvian civil disobedience, 2) Thoreauvian civil disobedience has mystical, moral, political, and practical dimensions and involves both theory and action, and 3) there exists a “Thoreauvian political triad” that encompasses principled action, civil disobedience, and peaceable revolution. Ultimately, I draw the following conclusions: 1) to understand fully “Civil Disobedience,” one must reread it from a literary Transcendentalist perspective rather than viewing it merely as a political tract; and 2) the phrase “action from principle” encapsulates the core of Thoreauvian civil disobedience––the combination of Transcendentalist Principles and the corresponding political actions.

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Simões, João Paulo Nunes. "A arte da fuga: um estudo sobre Walden de Henry David Thoreau." Master's thesis, 2010. http://hdl.handle.net/10451/1780.

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Tese de mestrado, Teoria da Literatura, Universidade de Lisboa, Faculdade de Letras, 2010
A partir da definição de um movimento de fuga do mundo para dentro do homem, descrito por Hanna Arendt em A Condição Humana, a presente tese propõe-se analisar o livro Walden, de Henry David Thoreau, procurando identificar as motivações, estratégias e intenções que conduziram o seu autor através desse complexo e idiossincrático tratado sobre a emancipação do indivíduo em relação ao colectivo, buscando também compreender, no âmbito das ambições e das ambiguidades do texto, quais os limites razoáveis de tal ruptura. Para ilustrar aquilo a que podemos chamar um sentimento de exílio dentro do vocabulário do seu tempo, que Walden tão exemplarmente manifesta, esta tese pretende analisar as razões apresentadas pelo seu autor para justificar a necessidade de desobediência à sociedade como condição necessária para o auto-conhecimento, procurando identificar e esclarecer durante o processo as noções de leitura, de leitor, de literatura e de conhecimento defendidas por Thoreau, assim como enfatizar a dificuldade que o livro sugere em traçar uma linha divisória clara entre razões e inclinações .
Beginning with Hannah Arendt's definition of an escape movement from the world into the man as described in The Human Condition , this thesis analyses Walden, by Henry David Thoreau. The motivations, strategies and intentions are examined which carried Thoreau through the complex and idiosyncratic treatise about the individual's emancipation from society. An understanding is developed as to what the reasonable limits of such a break from society might be, taking the ambitions and ambiguities of the text into consideration. To illustrate what we might call a a sentiment of exile within the vocabulary of its time , of which Walden is an exemplary expression; this thesis develops an analysis of the reasons that Thoreau presents to justify the need to disobey society as a necessary means to achieve self-knowledge. The notions of reading, literature and knowledge that Thoreau stood for will be indentified and examined, as well as placing emphasis on the difficulty that the book suggests in drawing a clear line between reasons and inclinations .

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Books on the topic "Civil disobedience (Thoreau, Henry David)"

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Universidad Nacional Autónoma de México. Centro de Investigaciones sobre América del Norte and UNAM-UTSA Mexico Center Collection, eds. Henry David Thoreau y la desobediencia civil. México: Universidad Nacional Autónoma de México, Centro de Investigaciones sobre América del Norte, 2006.

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Kirk, Andrew. Understanding Thoreau's Civil disobedience. New York: Rosen Pub., 2010.

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Thoreau, Henry David. Walden and Civil disobedience. 2nd ed. New York, NY: Barnes & Noble, 2012.

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Howe, Daniel Walker. Henry David Thoreau on the duty of civil disobedience: An inaugural lecture delivered before the University of Oxford on 21 May 1990. Oxford: Clarendon Press, 1990.

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Thoreau, Henry David. Walden: And, Civil disobedience. New York: Barnes & Noble Classics, 2003.

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Thoreau, Henry David. Walden: And, Civil disobedience. Belmont, CA: Thomson Wadsworth, 2005.

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Thoreau, Henry David. Simplify: Selected writings from Henry David Thoreau : Walden, Civil disobedience, Life without principle, and Reforms and reformers. St. Petersburg, Fla: Red and Black Publishers, 2010.

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Thoreau, Henry David. Walden on the duty of civil disobedience. Minneapolis, MN, USA: First Avenue Editions, a division of Lerner Publishing Group, 2014.

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Thoreau, Henry David. Walden: And, Civil disobedience : complete texts with introduction, historical contexts, critical essays. Boston: Houghton Mifflin, 2000.

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Thoreau, Henry David. Thoreau at Walden. New York: Hyperion, 2008.

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Book chapters on the topic "Civil disobedience (Thoreau, Henry David)"

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Ensslen, Klaus. "Thoreau, Henry David: Resistance to Civil Government." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_18778-1.

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Shaw, Dan. "Thoreau, Civil Disobedience, and Selma." In Stanley Cavell and the Magic of Hollywood Films, 129–39. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474455701.003.0010.

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Henry David Thoreau is Cavell’s other bellwether American philosopher; he has an entire volume devoted to commentary on Thoreau’s Walden. This chapter will discuss the radical individualism Thoreau advocated in that classic, as well as his revolutionary treatise On Civil Disobedience. Martin Luther King made specific reference to this groundbreaaking work, and then engaged in successful attempts to put Thoreau’s principles into action. The recent Hollywood epic Selma celebrates one of the outstanding examples of such disobedience as leading directly to the Voting Rights Act of 1965.

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Hanson, Russell L. "The Domestication of Henry David Thoreau." In The Cambridge Companion to Civil Disobedience, 29–55. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108775748.002.

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Rosenwald, Lawrence A. "The Theory, Practice, and Influence of Thoreau’s Civil Disobedience." In A Historical Guide to Henry David Thoreau, 153–80. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195138627.003.0006.

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Abstract “I on my side, require of every writer, first or last, a simple and sincere account of his own life, and not merely what he has other men’s lives.” This is an excellent principle of Thoreau’s, and I shall begin this chapter by giving at least an account of the viewpoint from which I have written it.

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Lerner, Gerda. "Nonviolent Resistance: The History of an Idea." In Why History Matters, 59–73. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195046441.003.0005.

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Abstract The concept of nonviolent resistance in the 20th-century United States has been taught and practiced in the civil rights movement and the modern peace movement. In the media and the public mind the practice is generally linked with the names of Martin Luther King, Mohandas Gandhi and Henry David Thoreau. According to the general view, Thoreau furnished the ideas in his essay Civil Disobedience, which in time, influenced the two great practitioners of the concept, Gandhi and King. In fact, the history of the idea of nonviolent resistance is much more complex; its roots run deep in the American past; its practice was tested and developed in American soil before it traveled around the world and, almost a century later, returned to the ground from which it sprang.

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"Thoreau, Henry David." In The Encyclopedia of Civil Liberties in America, 940. Routledge, 2015. http://dx.doi.org/10.4324/9781315699868-668.

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"72. Henry David Thoreau, Resistance to Civil Government." In Schlüsselwerke der Kulturwissenschaften, 222–24. transcript-Verlag, 2012. http://dx.doi.org/10.14361/9783839413272-073.

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Wessels, Sebastian. "72. Henry David Thoreau, Resistance to Civil Government." In Schlüsselwerke der Kulturwissenschaften, 222–24. transcript Verlag, 2012. http://dx.doi.org/10.1515/9783839413272-073.

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Myerson, Joel. "Henry David Thoreau, “Resistance to Civil Government” (1849." In Transcendentalism, 546–65. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0052.

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Abstract THOREAU’S WORK, which appeared in the only issue of Elizabeth Peabody’s Aesthetic Papers, is arguably the most famous essay in American literature and certainly the most influential, having been cited by Mohandas Gandhi, Marcin Luther King, Jr., and others as having helped form their belief in nonviolent resistance. Although written as a lecture in response to the Mexican War, this essay has a timeless quality because it raises the question of what one should do when one feels, in opposition to the majority, that one is right, and it contextualizes the issue in an actual incident from Thoreau’s life to demonstrate that being in prison is not an embarrassment, but a privilege.

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Imbert, Michel. "Le seuil de résistance dans « Resistance to Civil Government » de Henry David Thoreau." In Littérature et politique en Nouvelle-Angleterre, 67–81. Éditions Rue d'Ulm, 2011. http://dx.doi.org/10.3917/ulm.const.2011.01.0067.

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