Relevant bibliographies by topics / On the duty of civil disobedience (Thoreau)

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Academic literature on the topic 'On the duty of civil disobedience (Thoreau)'

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Published: 11 December 2022
Last updated: 28 July 2024

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Journal articles on the topic "On the duty of civil disobedience (Thoreau)"

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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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Kuniński, Tomasz. "Plato’s Crito on Civil Disobedience and Political Obligations." Peitho. Examina Antiqua, no. 1(2) (February 27, 2018): 139–58. http://dx.doi.org/10.14746/pea.2011.1.9.

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The present paper focuses on the complex relation between ethics andpolitics in Plato’s Crito. While the issue is presented from a contemporaryperspective, the problems of civil disobedience and politicalobligation are the present study’s primarily concern. The issue of civildisobedience concerns moral reasons for breaking the law, whereasthe concept of political obligation refers to a moral duty to obey the law.When disagreeing with the view that Socrates in the dialogue arguesfor an unconditional obedience to the state, the article builds on theApology. Subsequently, the similarities between the position of Socratesand that of H.D. Thoreau are investigated. Finally, the paper discussesthe concept of political obligation so as to show that the argumentin the Crito anticipates several modern theories. The modern controversiesthat this article covers are shown to play an important role in Plato’sdialogue, as they are the basis of Socrates’ political obligation.
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Skulte, Ilva, and Normunds Kozlovs. "The The Critique of Technocracy in Riga Stencil Graffiti." Informacijos mokslai 87 (April 23, 2020): 72–85. http://dx.doi.org/10.15388/im.2020.87.27.

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The utilization of the street as an alternative and independent medium for transmission of radical political ideas is a form of civil disobedience manifested thus to a certain extent in a work of propaganda and is an example of creative idealism. In this case graffiti can be regarded as a non-violent protest that was theoretically described by Henry David Thoreau in the treatise on “The Duty of Civil disobedience”, a work that has become an essential part of anthologies of political and social philosophy. To a certain degree, in its visual format, graffiti is a continuation of the “samizdat” tradition dating back to the Soviet era, both in the sense of a socially critical message and in the use of an alternative medium. Proposing a new, tactical usage of technology critically directed against technocracy of contemporary society youth of the city is trying to occupy it’s public space by specific type of aesthetization and, in the same time, is delivering clear message. The goal of this paper is the reading and interpretation of messages of the images and texts in stencil – graffiti in Riga in the context of interplay between counter cultures, different minor social groups and their ideologies. The method used is social semiotic analysis. The results show that the criticism of technocratic capitalism, consumerism and the oppression of life and the nature are most important issues taken up by the authors of stencils.
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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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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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Bentouhami, Hourya. "Civil Disobedience from Thoreau to Transnational Mobilizations." Essays in Philosophy 8, no. 2 (2007): 260–69. http://dx.doi.org/10.5840/eip2007822.

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Until very recently, civil disobedience, being a deliberate infraction of the law which is politically or morally motivated, was logically interpreted by theorists as a practice rooted in the state, since the source of positive law was primarily the State. But in the context of today’s globalization, the diversification of sources of power, the emergence of international laws or rules, or simply the obsoleteness of viewing the government as a juridical model, lead one to question the relevance of resorting to civil disobedience. Indeed, its strategic minimalism, which consists of non-cooperation, passive resistance or non-violence, in addition to its relative acceptance of the State and the legal framework of its discourse, seem to make civil disobedience unable to face the “global challenge” that any emancipatory movement has to confront if it wants to be efficient. This paper thus proposes a new conception of civil disobedience inspired by Nancy Fraser’s theory of “abnormal justice”, so as to take into account the transversal nature of social contestation.
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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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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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Marisi, Flavia. "Number 13 / Part I. Music. 4. Promoting Development and Change: Civil Disobedience in The Legal-Political Thinking and The Musical Field." Review of Artistic Education 13, no. 1 (March 1, 2017): 32–36. http://dx.doi.org/10.1515/rae-2017-0004.

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Abstract A public, non-violent act not abiding by a recognized rule, and conscientiously done with the intent to frustrate the latter, is called an act of civil disobedience. Those who practice civil disobedience reject a specific rule, considering it unfitting with their own ethical, religious, or artistic values, and are prepared to suffer the indignities which may greet their act. The paper offers a comparative view on civil disobedience in the legalpolitical and the musical field, basing on the conceptualizations by philosophers and legal thinkers as Thoreau, Bedau, Rawls and Dworkin, and briefly analyzing some works by Monteverdi, Mozart and Liszt as examples of civil disobedience.
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Pineda, Erin R. "Civil disobedience, and what else? Making space for uncivil forms of resistance." European Journal of Political Theory 20, no. 1 (April 25, 2019): 157–64. http://dx.doi.org/10.1177/1474885119845063.

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Theorists of political obligation have long devoted special attention to civil disobedience, establishing its pride of place as an object of philosophical analysis, and as one of a short list of exceptions to an otherwise binding obligation to obey the law. Yet all of this attention to civil disobedience has left the broader terrain of resistance to injustice relatively under-theorized. What other forms of action are justifiable – even required – in the face of systemic injustice? Candice Delmas' A Duty to Resist: When Disobedience Should Be Uncivil offers an original and powerful defense of the idea that we have a duty to resist, and that carrying out this duty may sometimes require going beyond civil disobedience – engaging in forms of action that are evasive, shocking, violent, or otherwise deemed “uncivil.” Building on a wealth of recent scholarship and a rich set of examples, Delmas grounds the duty to resist in the same principles that political philosophers routinely use to defend an obligation to obey the law: the natural duty of justice, the principle of fair play, Samaritan duties to rescue others from peril, and the associative duties of membership. In making room for uncivil forms of dissent, however, I contend that Delmas ironically hollows out the category of civil disobedience, wedding it too tightly to a principle of decorum, and isolating it from protest that exceeds the boundaries of the communicative. Nevertheless, A Duty to Resist is an excellent – and much needed – contribution to the literature on dissent and disobedience.
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Dissertations / Theses on the topic "On the duty of civil disobedience (Thoreau)"

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Delmas, Candice. "The duty to disobey." Thesis, Boston University, 2012. https://hdl.handle.net/2144/32879.

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Thesis (Ph.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
The dissertation investigates our moral obligations in the face of injustice. Contemporary political philosophers have largely neglected this issue, focusing instead on what they call the "problem of political obligation"; that is, whether subjects of just and nearly just societies have a moral duty to obey the law because it is the law. Philosophers fail to consider the obligations of citizens in polities with significant and pervasive injustice. They sometimes recognize that civil disobedience may be morally justified, but they never consider the possibility that it might be morally required. This failure to consider the possibility that one may have a duty to disobey unjust laws and resist injustice is surprising given that the paragons of civil disobedience-to wit, Henry D. Thoreau, Mohandas Gandhi, and Martin Luther King, Jr.-treated resistance to injustice as a matter of moral obligation. The dissertation shifts attention away from the orthodox question, Is there a moral duty to obey the law?, towards the morally urgent question, When is one morally required to disobey the law? Chapter 1 examines the literature on political obligation and civil disobedience, and elaborates on the dissertation's project and motivation. To inquire into citizens' obligations in the face of injustice, the dissertation employs the normative principles commonly used to ground a moral duty to obey the law. Chapters 2-5 are each devoted to one standard ground of political obligation, namely: the principle of fairness, the natural duty of justice, the Samaritan duty, and associative duties. Each chapter clarifies the normative principle under consideration, and develops an account of the duty to resist injustice and disobey the law based on that principle. Chapter 6 summarizes the resulting "multiple principle" theory of obligations in the face of injustice, and complements it with an account of second-order duties focused on overcoming obstacles to the perception of injustice and recognition of one's responsibilities.
2031-01-01
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Kleinhans, Jan-Peter. "Why are Gandhi and Thoreau AFK? : In Search for Civil Disobedience online." Thesis, Uppsala universitet, Medier och kommunikation, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-204675.

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This thesis investigates if Distributed Denial-of-Service attacks constitute a valid form ofcivil disobedience online. For this purpose a multi-dimensional framework is established,drawing on Brownlee’s paradigm case and classical theory of civil disobedience. Threedifferent examples of DDoS attacks are then examined using this framework - the attacksfrom the Electronic Disturbance Theater in support of the Zapatista movement;Anonymous’ Operation Payback; Electrohippies’ attack against the World TradeOrganization. Following the framework, none of these DDoS attacks are able to constitute acivilly disobedient act online. The thesis then goes on and identifies four key issues, drawingon the results from the examples: The loss of 'individual presence', no inimitable feature ofDDoS attacks, impeding free speech and the danger of western imperialism. It concludes thatDDoS attacks cannot and should not be seen as a form of civil disobedience online. Thethesis further proposes that online actions, in order to be seen as civilly disobedient actsonline, need two additional features: An 'individual presence' of the protesters online tocompensate for the remoteness of cyberspace and an inimitable feature in order to berecognizable by society. Further research should investigate with this extended framework ifthere are valid forms of civil disobedience online.
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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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Letiecq, Louis. "Les fondements de la désobéissance civile." Thèse, 2014. http://hdl.handle.net/1866/12026.

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Ce mémoire sur les fondements de la désobéissance civile se divise en trois parties. Le premier chapitre concerne la définition de la désobéissance civile d’après l’analyse d’Hugo Adam Bedau. Le deuxième chapitre traite des origines historiques du concept à partir des textes de David Henry Thoreau et Léon Tolstoï jusqu’aux campagnes de Mohandas Gandhi et Martin Luther King. Le dernier chapitre porte sur la pratique de la désobéissance civile dans les régimes démocratiques selon John Rawls. L’objectif de ce mémoire est de démontrer que la désobéissance civile est conforme à la justice malgré son caractère illégal, qu’elle a été bénéfique historiquement à l’évolution des mentalités et qu’elle est nécessaire en démocratie.
This study regarding the foundation of civil disobedience is divided in three parts. The first chapter concerns the definition of civil disobedience by Hugo Adam Bedau. The second chapter deals with the historical origins of the concept from the writings of David Henry Thoreau and Leo Tolstoy to the campaigns of Mohandas Gandhi and Martin Luther King. The last chapter focus on the practice of civil disobedience in democratic regimes according to John Rawls. The purpose of this study is to prove that civil disobedience is true to justice despite being illegal, that it has been historically beneficial in the evolution of mentalities and that it is essential to democracy.
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Bhagwanani, Ashna. "Deviant Society: The Self-Reliant "Other" in Transcendental America." Thesis, 2013. http://hdl.handle.net/10012/7736.

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This dissertation utilizes theories of deviance in conjunction with literary methods of reading and analyzing to study a range of deviant or transgressive characters in American literature of the 1840s and 50s. I justify this methodology on the basis of the intersecting and related histories of Emersonian self-reliance and deviance in American thought. I contend that each of the texts of self-reliance discussed by the dissertation – The National Police Gazette (1845-present), Frederick Douglass’ Narrative of the Life of Frederick Douglass (1845) and My Bondage and My Freedom (1855), Margaret Fuller’s Woman in the Nineteenth Century (1845), Henry David Thoreau’s “Civil Disobedience” (1849) and Walden (1854), and Nathaniel Hawthorne’s The Scarlet Letter (1850) and The Blithedale Romance (1852) – actually sanctions deviance. Since deviance is endorsed by these texts in some shape or form, it is a critical component of American culture; consequently American culture is one that promotes deviance. My work on Douglass and Thoreau employs the sociological theories of Robert K. Merton (1949) to investigate the tensions between the culturally lauded goal of self-reliance and the legitimate means for securing this. I explore the importance of Transcendentalist self-reliance to the American Dream ethos and the ways in which it is valorized by each protagonist. The work on the National Police Gazette puts popular and elite forms of literary discourse into conversation with one another. My primary concern here is with explaining why and how specific self-reliant behaviours are deemed “deviant” in the literary context, but “criminal” by popular works. The chapters on female deviance elucidate the confines of women’s writing and writing about women as well as the acceptable female modes of conduct during the nineteenth century. They also focus on the ways female characters engaged in deviance from within these rigid frameworks. A functionalist interrogation of female deviance underscores the ways society is united against those women who are classed as unwomanly or unfeminine. My conclusion seeks to reinvigorate the conversation regarding the intersection between literature and the social sciences and suggests that literature in many ways often anticipates sociological theory. Ultimately, I conclude by broadening the category of the self-reliant individual to include, for instance, females and African-American slaves who were otherwise not imagined to possess such tendencies. Thus, this dissertation revises notions of Emerson’s concept of self-reliance by positioning it instead as a call to arms for all Americans to engage in deviant or socially transgressive behaviour.
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Books on the topic "On the duty of civil disobedience (Thoreau)"

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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, or, Life in the woods: And, "On the duty of civil disobedience". New York: New American Library, 1999.

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Thoreau, Henry David. Walden, or, Life in the woods: And, On the duty of civil disobedience. New York: Pocket Books, 2004.

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

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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. The variorum Walden: Commentary and indexes for the Thoreau scholar. Hartford (Box A, Station A, 06126): Transcendental Books, 1998.

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Romero, Amelia, ed. Walden o La vida en los bosques: Del deber de la desobediencia civil. Barcelona, España: Los Libros de la Frontera, 2004.

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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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Thoreau, Henry David. On the Duty of Civil Disobedience - Thoreau. Book Jungle, 2007.

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Book chapters on the topic "On the duty of civil disobedience (Thoreau)"

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Smith, Paul. "Civil Disobedience: Is There a Duty to Obey the Law?" In Moral and Political Philosophy, 33–44. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1007/978-0-230-59394-7_3.

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"Resistance to Civil Government (Civil Disobedience)." In Thoreau: Political Writings, 1–22. Cambridge University Press, 1996. http://dx.doi.org/10.1017/cbo9781139170857.004.

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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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"10. Thoreau, Civil Disobedience, and Selma." In Stanley Cavell and the Magic of Hollywood Films, 129–39. Edinburgh University Press, 2019. http://dx.doi.org/10.1515/9781474455725-010.

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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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Shklar, Judith N. "Civil Disobedience in the Nineteenth Century." In On Political Obligation, edited by Samantha Ashenden and Andreas Hess, 166–75. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300214994.003.0016.

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This chapter focuses on the problem of unconditional loyalty and looks at the case of slavery and the problems it caused for the relatively young American democracy. More specifically, Shklar discusses abolition and calls for civil disobedience as a legitimate form of response to such a challenge. Thoreau in particular is discussed in this context.
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Lai, Ten-Herng. "Justifying Uncivil Disobedience." In Oxford Studies in Political Philosophy Volume 5, 90–114. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198841425.003.0004.

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A prominent way of justifying civil disobedience is to postulate a pro tanto duty to obey the law and to argue that the considerations that ground this duty sometimes justify forms of civil disobedience. However, this view entails that certain kinds of uncivil disobedience are also justified. Thus, either a) civil disobedience is never justified or b) uncivil disobedience is sometimes justified. Since a) is implausible, we should accept b). I respond to the objection that this ignores the fact that civil disobedience enjoys a special normative status on account of instantiating certain special features: nonviolence, publicity, the acceptance of legal consequences, and conscientiousness. I then show that my view is superior to two rivals: the view that we should expand the notion of civility and that civil disobedience, expansively construed, is uniquely appropriate; and the view that uncivil disobedience is justifiable in but only in unfavorable conditions.
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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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Hill, Jr., Thomas E. "Conscientious Conviction and Conscience." In Beyond Duty, 207–26. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845481.003.0014.

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This essay concerns aspects of Kimberley Brownlee’s defense of civil disobedience for those who act on conscientious conviction and conscience. Discussion focuses on Brownlee’s treatment of these central concepts. For example, she offers four criteria for identifying a sincere conscientious moral judgment: consistency, universality, non-evasion, and communication and dialogue. This essay argues from examples that the criteria as explained fail to serve the purpose of identifying when normative convictions are conscientious and moral. Then it contrasts her conception of conscience with those of Joseph Butler and Immanuel Kant, considering their merits for her purposes.
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Crosston, Matthew D. "The Fight for Cyber Thoreau." In Multigenerational Online Behavior and Media Use, 1080–96. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7909-0.ch059.

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This analysis sheds light on where cyber disobedience fits in to larger society positively and does not deserve to be summarily thrown in with all types of illegal cyber acts. Making these legal delineations does not solve all of the problems a state will face in the new cyber age. But they will go a long way in helping a democratic state honor its foundation of civil liberties and freedom and avoid becoming a perpetuator of virtual hyperbole and digital panic. In so doing, it guarantees the people greater freedom for themselves while also having greater confidence in the fairness of their own government. This, in place of the chaotic, ambiguous, and uninformed legal and political environment governing cyber action today, would be a dramatic improvement.
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