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Artykuły w czasopismach na temat „Non-violence”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Butler, Judith. "Violence, Non-Violence." Graduate Faculty Philosophy Journal 27, no. 1 (2006): 3–24. http://dx.doi.org/10.5840/gfpj200627122.

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2

Sudlow, Brian J. "Violence and Non-Violence." MHRA Working Papers in the Humanities 4 (November 9, 2009): 1–8. http://dx.doi.org/10.59860/wph.a6b4efa.

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Thite, Ganesh U. "Ritual: Violence and Non-violence." Cracow Indological Studies 26, no. 1 (2024): 1–11. http://dx.doi.org/10.12797/cis.26.2024.01.01.

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Current paper looks at the vicissitudes of thought on violence and non-violence in India, from Vedic period to the present. The early Vedic people lived a nomadic life and practiced customary animal sacrifice. Gradually, however, they started using euphemisms in connection with ritualistic violence and switched subsequently to non-violent rituals. Possibly, because there was a lot of opposition to ritualistic violence, mainly from the Buddhist and the Jaina thinkers, even the later Hinduism ultimately accepted the principle of ahiṃsā (non-violence). Although at present most followers of Vedic

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4

Lanza, Marilyn L., Robert A. Zeiss, and Jill Rierdan. "Non-Physical Violence." AAOHN Journal 54, no. 9 (2006): 397–402. http://dx.doi.org/10.1177/216507990605400903.

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5

Trivedi, Harish. "REVOLUTIONARY NON-VIOLENCE." Interventions 13, no. 4 (2011): 521–49. http://dx.doi.org/10.1080/1369801x.2011.628114.

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6

Ortiz Segura, Jorge. "Violence and non-violence in social movements." Anuario de Espacios Urbanos, Historia, Cultura y Diseño, no. 04 (December 1, 1997): 271–78. http://dx.doi.org/10.24275/xoof5860.

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7

Neyrat, Frédéric. "Que signifie « non » dans « non-violence » ?" Les Temps qui restent N° 3, no. 3 (2024): 277–92. https://doi.org/10.3917/tqr.003.0277.

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8

Lawson, David M., Deborah Weber, Helen Minnette Beckner, Lori Robinson, Neal Marsh, and Angela Cool. "Men Who Use Violence: Intimate Violence Versus Non-Intimate Violence Profiles." Violence and Victims 18, no. 3 (2003): 259–77. http://dx.doi.org/10.1891/vivi.2003.18.3.259.

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The current study examined the differences between three types of violent men based on Holtzworth-Munroe and Stuart’s (1994) tripartite typology and a group of non-intimate violent men. First, a cluster analysis was conducted on a sample of 91 domestically violent men, resulting in three clusters that approximated the tripartite model for psychopathology as measured by the MMPI-2, that is, non-pathological, borderline/dysphoric, and antisocial. Based on the violence variables (i.e., severity of violence, family-only violence, and exposure to family of origin violence) only severity of violence

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9

Moussé, Jean. "Au cœur de la violence, la non-violence." Études Tome 395, no. 7 (2001): 0. http://dx.doi.org/10.3917/etu.951.76.

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10

Vaillant, François. "Violence et non-violence au sujet du cannabis." Alternatives Non-Violentes N° 201, no. 4 (2021): 2–6. http://dx.doi.org/10.3917/anv.201.0002.

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11

Butler, Judith, and Ivan Ascher. "Violence, non-violence : Sartre, à propos de Fanon." Actuel Marx 55, no. 1 (2014): 12. http://dx.doi.org/10.3917/amx.055.0012.

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12

Wills, Emily Regan. "Violence, Non-Violence, and the Palestinian National Movement." New Political Science 35, no. 1 (2013): 156–58. http://dx.doi.org/10.1080/07393148.2012.754681.

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13

Copeman, Jacob. "Violence, non-violence, and blood donation in India." Journal of the Royal Anthropological Institute 14, no. 2 (2008): 278–96. http://dx.doi.org/10.1111/j.1467-9655.2008.00501.x.

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14

Surtees, Rebecca. "Negotiating violence and non-violence in Cambodian marriages." Gender & Development 11, no. 2 (2003): 30–41. http://dx.doi.org/10.1080/741954314.

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15

Celikates, Robin. "La désobéissance civile : entre non-violence et violence." Rue Descartes 77, no. 1 (2013): 35. http://dx.doi.org/10.3917/rdes.077.0035.

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16

Barford, Robert. "Gandhi and Non-Violence." Acorn 3, no. 1 (1988): 14–17. http://dx.doi.org/10.5840/acorn1988315.

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17

Berrué, David. "Guerre et non-violence." Alternatives Non-Violentes N° 203, no. 2 (2022): 29–30. http://dx.doi.org/10.3917/anv.203.0029.

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18

Lécroart, Etienne. "Dessiner la non-violence." Alternatives Non-Violentes N° 200, no. 3 (2021): 38–39. http://dx.doi.org/10.3917/anv.200.0038.

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19

Power, Colin. "Education for Non‐violence." European Journal of Intercultural studies 9, no. 3 (1998): 245–51. http://dx.doi.org/10.1080/0952391980090301.

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20

Gandhi, Leela. "SPIRITS OF NON-VIOLENCE." Interventions 10, no. 2 (2008): 158–72. http://dx.doi.org/10.1080/13698010802145077.

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21

Refalo, Alain. "Force et non-violence." Alternatives Non-Violentes N° 208, no. 3 (2023): 36–39. http://dx.doi.org/10.3917/anv.208.0036.

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22

Esen, Binnaz Kiran, Alim Kaya, Mehtap Sezgin, and Bilge Bakir Aygar. "Comparing Attitudes towards Violence among Adolescents Who are Victims or Non-Victims of Violence." New Trends and Issues Proceedings on Humanities and Social Sciences 3, no. 3 (2017): 114–21. http://dx.doi.org/10.18844/gjhss.v3i3.1541.

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23

Prof., Dr. Nitin Bawle. "Satyagraha and Non-Violence means Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 789–91. https://doi.org/10.5281/zenodo.10279840.

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24

Castel, Jean-Pierre. "Non, la violence monothéiste n’est pas qu’une violence politique." Connexions 108, no. 2 (2017): 153. http://dx.doi.org/10.3917/cnx.108.0153.

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25

Dr., Rajkumar S. Kamble. "Thoughts of Mahatma Gandhi about Truth and Non-violence." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 05 (2023): 105–9. https://doi.org/10.5281/zenodo.10072714.

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The main basis of the new society in the dream of Mahatma Gandhi was truth and non-violence. His thoughts were based on this principle only. He says that, a person should follow the truth in any condition. In his opinion, non-violence is not simple the absence of violence. To injure others physically and mentally with the help of anger and self-interest is violence. To be away from such acts is non-violence. Without caring for self-pleasure, to work continuously for the happiness of others is the non-violence. He has exerted his effects in his entire life in social, economical, political secto

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26

Findly, Ellison B. "Jahāngīr's Vow of Non-Violence." Journal of the American Oriental Society 107, no. 2 (1987): 245. http://dx.doi.org/10.2307/602833.

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27

Gonçalves, Geovani José, Carlos Eduardo Pinho Romeiro, Genivaldo Nascimento, et al. "The Sertão of Non-Violence." International Journal of Advanced Engineering Research and Science 7, no. 3 (2020): 71–75. http://dx.doi.org/10.22161/ijaers.73.12.

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28

Benoit, Madhu. "Shelley et la non-violence." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 44, no. 1 (1997): 111–27. http://dx.doi.org/10.3406/xvii.1997.1369.

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29

Gamblin, Guillaume. "La non-violence en débat." Alternatives Non-Violentes N° 192, no. 3 (2019): 2–5. http://dx.doi.org/10.3917/anv.192.0002.

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30

Topçu, Sezin. "Obstétrique, (non)violence et féminisme." Cahiers du Genre 71, no. 2 (2022): 81–106. http://dx.doi.org/10.3917/cdge.071.0081.

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31

Burgart Goutal, Jeanne. "L’écoféminisme et la non-violence." Alternatives Non-Violentes N° 194, no. 1 (2020): 13–16. http://dx.doi.org/10.3917/anv.194.0013.

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32

Chandel, Bhuvan. "Gandhi on Non-Violence (Ahimsa)." Diogenes 61, no. 3-4 (2014): 135–42. http://dx.doi.org/10.1177/0392192116666470.

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33

Tronchon, Jacques. "Madagascar : Eglise et non-violence." Autres Temps. Les cahiers du christianisme social 46, no. 1 (1995): 52–77. http://dx.doi.org/10.3406/chris.1995.1770.

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34

Grob, Leonard M. "Non-Violence: A Buberian Perspective." Journal of Jewish Studies 37, no. 1 (1986): 76–87. http://dx.doi.org/10.18647/1250/jjs-1986.

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35

Sharp, Gene, Ramin Jahanbegloo, and Nicole G. Albert. "L'avenir de la non-violence." Diogène 243-244, no. 3 (2013): 222. http://dx.doi.org/10.3917/dio.243.0222.

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36

Cuthbertson, Greg. "Gandhi, Christianity and non-violence." Kleio 20, no. 1 (1988): 80–84. http://dx.doi.org/10.1080/00232088885310071.

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37

Kemp, Graham. "The Biology of non‐violence." Medicine and War 3, no. 3 (1987): 181–90. http://dx.doi.org/10.1080/07488008708408759.

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38

McGilvray, Dennis B. ": Ahimsa, Non-Violence . Marion Hunt." American Anthropologist 91, no. 4 (1989): 1094–95. http://dx.doi.org/10.1525/aa.1989.91.4.02a00890.

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39

Sudlow, Brian. "The Non-Violence of Love." Quaestiones Disputatae 3, no. 2 (2013): 37–45. http://dx.doi.org/10.5840/qd20133216.

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40

Ganjipour, Anoush. "Politique de la (non-)violence." Multitudes 43, no. 4 (2010): 182. http://dx.doi.org/10.3917/mult.043.0182.

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41

Jackson, Richard. "CTS, counterterrorism and non-violence." Critical Studies on Terrorism 10, no. 2 (2017): 357–69. http://dx.doi.org/10.1080/17539153.2017.1334851.

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42

Refalo, Alain. "Non-violence et éthique animale." Alternatives Non-Violentes N° 206, no. 1 (2023): 37–40. http://dx.doi.org/10.3917/anv.206.0037.

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43

Braga Eliziário, Ana Luiza. "The Force of Non-Violence." Conjuntura internacional 19, no. 3 (2024): 52–53. http://dx.doi.org/10.5752/p.1809-6182.2022v19n3p52-53.

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44

Dr., Patil Shyam Pundlikrao. "Mahatma Gandhi and Non-violence." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 1071–75. https://doi.org/10.5281/zenodo.10287674.

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The biggest obstruction to saving individuals in this day and age is from savagery and wars. There is a long queue of individuals sitting tight for harmony so they can endure the contention. Individuals will guarantee that no nation can take advantage of another and that no nation can create weapons equipped for mass homicide. They accept that their arrangement can be acknowledged by changing the world's altruism and endeavors toward world harmony into world harmony in heaven. The entire world is hanging tight for a human universe that is by all accounts taking us to Mohandas Karamchand Gandhi

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45

Mishra, Shyam Mohan. "Comparative analysis of traditional concept of non-violence and Gandhiji's concept of non-violence." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 8 (2023): 129–34. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.022.

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The concept of non-violence has basically been a fundamental principle of Hinduism, Buddhism and Jainism. The sources of non-violence are also found in Christianity as in the life of Jesus Christ. Generally, the principle of non-violence has been considered limited to the whole life of sages, sages, hearers, mendicants and the personal life of the general public. The goal of traditional nonviolence has been liberation, salvation or nirvana. Gandhi ji interprets non-violence in a new way in the modern context and expands non-violence from personal life to public life. They do not limit non-viol

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46

Mr., Mulani Jamir Mubarak. "An epic study of Violence versus non-violence in ManoharMalgonkar's novel A Bend in the Ganges." International Journal of Advance and Applied Research 4, no. 3 (2023): 8–11. https://doi.org/10.5281/zenodo.7597658.

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ManoharMalgonkar’s<em>A Bend in the Ganges</em> (1964) is a carefully written novel about India’s partition<em>. A Bend in the Ganges</em> depicts one of the most violent periods in resent Indian history, the revolt against the British rule. During India’s struggle for independence, the two forces of Gandhi and Subash Chandra Bose were working for the same goal. Malgonkar explores the influence of violence and non-violence on the nation and the individuals in the novels. ManoharMalgonkar has personal experience of partition which has been very clearly shown in his novel A <em

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47

Forrester, Duncan B. "Violence and Non-Violence in Conflict Resolution: Some Theological Reflections." Studies in Christian Ethics 16, no. 2 (2003): 64–79. http://dx.doi.org/10.1177/095394680301600205.

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48

Esmeir, Samera. "The Violence of Non-Violence: Law and War in Iraq." Journal of Law and Society 34, no. 1 (2007): 99–115. http://dx.doi.org/10.1111/j.1467-6478.2007.00384.x.

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49

Rambachan, Anantanand. "The Co-Existence of Violence and Non-violence in Hinduism." Ecumenical Review 55, no. 2 (2003): 115–21. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00186.x.

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50

Weissman, Deborah. "The Co-existence of Violence and Non-violence in Judaism." Ecumenical Review 55, no. 2 (2003): 132–35. http://dx.doi.org/10.1111/j.1758-6623.2003.tb00188.x.

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