ABSTRACT

THE ETHICS OF NON-VIOLENCE

A. Gouseinov. What is the Ethics of Non-Violence?

Misunderstanding and aversion of non-violence ethics is determined by intellectual conformism and false stereotypes which equate non-violence with obedience and resignation, as well as by the interest of social and power structures for which non-violence guarantees privileges. Of course, it is impossible to withdraw violence from human biology or social nature. However, morality and ethics are beyond necessity, they dwell upon autonomy of a person's spirit and are fully controlled by his will. The ethics of non-violence equates violence with evil. It has no place in a rational human life. This is the basic foundation of the ethics of non-violence. According to another foundation, evil cannot be defeated by evil, violence cannot be overcome by violence. Non-violence doesn't just deny violence, it relieves violence and suggests a different organization of interrelationships.

Non-violence is an ideal. It is a moral and spiritual basis of people's conscious activities. Its existence takes the form of an ethical attempt. One should learn to be non-violent. It is a utopia, a moral utopia, which concerns a person's social life. There is no future without attempts to be non-violent. It's not about bright future, it's about no future at all. Future which tolerates violence ? with all the global mankind problems and threats ? cannot help being disastrous.

V. Garadja. The Idea of Non-Violence: Present-Day View

The wide use of violence throughout the Russian history had a great impact on the country's political culture, which considers violence to be a necessary and quite useful tool for achieving good goals. But in reality, the use of non-violent actions shows that the idea of non-violence reveals the opportunity to solve certain problems in a democratic society. The idea of a society based on non-violence is rather doubtful. The real value of the ideal of non-violence is concluded in its qualities of a moral imperative. According to this imperative, religion can contact and interact with temporal culture and science. The attempt (undertaken by both par- ties ? religious and secular) to use non-violence in developing understanding and building relationships between the «secular world» (secular mind, science) and religious communities with their faith dogma was quite successful. Each of the parties must give up its dominating aim at exclusion, substitution ? of mind by faith, and vice versa. Non-violence works through the use of agreements, compromise, and mutual concessions.

R. Apresyan. Non-certainty of Non-Violence

Non-violence, unlike confrontation with evil, is not an absolute moral principle. Moreover, refusal to use force in confrontation and opposition to evil contradicts morality, the necessity of protecting innocent people against violence, and conscience.

V. Shokhin. Ahimsa as a Basic Concept of the Indian Religious Ethics

The Indian ideal of Ahimsa was realized in religions and philosophies of Ancient East. There is demand for it nowadays, too, especially in the theory and practice of tolerance and non-violence.

N. Khafizova. The Limits and Problems of Realization of a Tolerant Act

The article gives analysis of different types of tolerant acts. Each of the types includes non-violence.

О . Bushmakina. Tabu: resistance and violence

In clause representation about violence and resistance over a point tabu which is a point of self-determination of individual categorical desire, or is considered by a point of self-position of self-legality of the social subject.

L. Seredkina. «The World Ethos» by H. Kung: the Russian Perspective

Today's global problems can be solved only with the help of join efforts of believers and unbelievers. Communication and collaboration between them appears to be a useful and important tool here. «The World Ethos» project by a prominent catholic theologian H. Kung is aimed at people of different ideologies and religions and offers a sound philosophical and ethical program of such communication and collaboration.

A. Djohov. The Idea of Ahimsa in the Ethics of A. Shweizer

The idea of Ahimsa borrowed from the Eastern philosophy is one of the main postulates of «the awe of life» in A. Shweizer's moral doctrine.

А . Sorina. The studies of L. Tolstoy about the Non- Resistance (by Violence) to the evil

The Article is devoted to the studies of L.N. Tolstoy about the Non-Resistance (by Violence) to the evil, mainly ? according to him, the idea of love and the idea of violence are interconnected, as the latter is the consequence of the distorted love.

V. Lobovikov. Violence and non-violence, aggression and defense asmoral-legal actions in algebra of formal ethics (Universal moral-legal value and limits of non-violence and tolerance)

In this paper violence and non-violence, aggression and defense are investigated as binary moral-legal operations in algebra of formal ethics. The mentioned algebra of ethics is a mathematical simulation of the rigorist ideal of moral-legal value system. Within the framework of this simulation of ethics a precise definition of violence and non-violence, aggression and defense as evaluation-functions is given by virtue of evaluation-tables. The mathematical ethics of violence and non-violence, aggression and defense is especially important for moral-legal programming AI-robots interacting with humans.

The Idea of Non-Violence in Religion

Archpriest Vsevolod (Chaplin). Does Church Give its Blessing to War? Christianity and Pacifism Are Not the Same!

Pacifists ‘reference to the biblical commandment «thou shalt not kill» is baseless. The Old Testament says to put foes of the nation «chosen by God» as well as infringers of religious law of to death. The ethics of the New Testament doesn't limit moral principles to one nation and one religious community. However the Gospel gives no sign of irresponsible pacifism. War is considered an essential part of life in this earthly world touched upon by sin. An individual brought up on the principles of Christianity must be ready to face and fight the evil of violence. The duty to protect neighbors, faith, and homeland makes a Christian resort to weapon. The Christian tradition offers something more important than earthly human life ? your own and somebody else's. It means life for the benefit of your neighbor ? your family, your community, your nation, any person at all who is in trouble and suffering. It means faith ? since it's better to die than to lose it. It means sacred things ? since there is no way a Christian can desecrate them. Anthropocentric political legal system which protects only earthly interest of an individual and society is unlikely to be approved by Christianity only because it places the values of faith and homeland ? the values a Christian can die for ? well below utilitarian earthly values.

Still, war is always evil. Even righteous murder desecrates human soul. Of course, not any world is justified and holy, but the world which gives people a chance to keep faith and lead a worthy life is better than war. The Christian realism tradition considers war an inevitable evil and distinguishes two types of it: just and unjust. The Principles of Social Concept of the Russian Orthodox Church say: «One of the manifest signs by which we can judge about righteousness and injustice of the warring ones is the methods of war, attitude to captives and non-warring population of the enemy, especially children, women, and old people… War must be waged with righteous wrath but without malice, greed, lust and other manifestations of evil... It is important not to join to evil while fighting with it». It also says that Church cannot collaborate with State in a civil war or aggressive external war.

Radical pacifism contradicts not only with the centuries-old Christian tradition but also with the simple human logic. It is unlikely that any of consistent opponents of violence wants to live in a country with no army or police. No, these people live among us. It means that they use the fruits of self-sacrifice of others. And when some people risk their life while other demand contract service close to their house with a full safety and comfort, it seems wrong. Pacifists calling upon arrangement of God's Kingdom on our sinful earth offer instead of Christianity. Those who press towards it will only build a new tower of Babel .

N. Gogolin. Defense of Homeland and the Problem of Violence ? Non-Violence in Orthodox Ideology

According to Orthodox ideology, military service is a high moral duty. It coincides well with Jesus Christ's sermons, love to God, love to neighbor, patriotic love to one's homeland.

S. Porosenkov. The Idea of Non-Violence and Specific Character of Religious Experience

Non-violence is one of the paradigms of religious experience. In today's globalizing world radical changes in culture are followed by increased manifestations of violence. Part of the reason for this is changes in religion itself and in today's religious experience.

A. Skvortsov. The Christian Origins of the Idea of Non-Violence

The а rticle is dedicated to study headwaters to ideas of nonviolence, rising to early christian ethics. In spite of the fact that New Testament certainly contain the ideas like this, it is impossible say that Gospel they are exhausted. The author shows ambiguity of the christian understanding of nonviolence, difficulty its reduction to unambiguous decision. The author comes to conclusion that christian look to problem of moral possible ways of the resistance to evil leaves the liberty of the choice of the facilities of the defence self person.

R. Istamgalin. The Principle of Tolerance and the Idea of Non-Violence in Religions of the World 

These ideas of tolerance in respect to people, who think differently, feel differently, perceive differently, evaluate differently and understand the world differently must became a universal shared principal.

D. Pivovarov. R. Nibur About Christian Pacifism

The R. Niebuhr`s understanding of the nature of a nonviolence and essence of Christian pacifismism is considered. Niebuhr proves, that the New testament proclaims not only a principle of love, but also a principle of a sin. Humanists too badly know a human nature to judge contradictions between the law of love and sinfulness of the person. They do not see, speaks Niebuhr, that a sin is everywhere . A person never can get rid of a sin. Therefore the Christian church should not take a position of pacifism. The church is obliged to condemn not any violence, but only violence unfair.

S. Demianenko. Aggressiveness and Non-Violence in Zen-Buddhism

For a European, Zen-Buddhism is closely connected with the doctrine of non-violence, non-resistance and tolerance. However in reality, Zen-Buddhism which advocates humanity, tolerance and self-value of an individual uses specific tools and methods which include aggressive elements.

А . Bargteil. The violence and nonviolence in the orthodox Jews

In this article the author examiners the relations of violence and nonviolence of orthodox Jews, socialists, reformists, thecommon Zionists, communists and other categories Jews in a historical cut, not giving estimations to these sights.

  Discourses of non-violence.

V. Shemyakinskiy. Rational and Irrational in the Idea of Non-Violence

The Idea of non-violence aims to eliminate the causes of violence, but not those who cause violence. Rational and irrational are closely interrelated in it. Mankind will never be able to build a perfect society. But the idea of non-violence is a prototype, a maxim, a regulatory guiding point which can bring mankind closer to a possibly more perfect perfection.

V. Kaidalov. The Principle of Non-Violence in Present-Day Educational System

Elements of non-violence can be found in today's educational system, which perceives a student as an object . A truly humane educational system must be based upon the principle of subject-subject relationships between a teacher and a student.

A. Pavlovich. Praxeological Aspect of Non-Violence Analysis

The paradigm of non-violence can be described on the example of Jesus Christ's death-behavior. The article presents praxeological analysis which takes into account not only the significance of knowledge but also such values as faith and transcendence which are generated in culture. From the point of view of values, non-violence is creative. From the point of view of existentiality, it is dramatic.

V. Kharin. Violence-Non-Violence in early philosophic works by S. Frank

Early works by a prominent Russian philosopher S. Frank reveal that violence is closely connected with domination and submission. The dichotomy of «violence-non-violence» can be solved both with a positive social order and a free self-determination of an individual.

I. Ryasanov. T he problem of the violations in the texts of M. Foucayult

The author of this paper critically analyses the problem of the violations in the texts of M. Foucayult. French philosopher in archeological period of his scientific research describes this problem as a correlation between discursive and non-discursive practices, between the mechanism of the social and cultural regulation with the control of the discursive environment and all kinds of the discursive practices in the culture. The author considers that the essence of the violation connects with the language nature and forms the specific method to unit the Power and the Knowledge.

N. Bochkareva . The ideal of unviolence in I.B. Singer's worc

Only in fiction a problem can be examined so freely, personally and many-sidedly. The winner of the 1978 Nobel Prize, Jewish American writer Isaac Bashevis Singer opposes violence and unviolence in nature, love and politics. In his artistic world unviolence is compassion first of all. We analyze Singer's three novels (Shosha, Meshugah, Enemies. A love story) and stories.

V. A к aev. The Idea of Non-Violence in the Northern Caucasus

(L. Tolstoy and Sufi Kunta Haji)  

Participation in the Caucasian war made Tolstoy think about immorality of violence and murder. These thoughts brought him to the idea of non-violence. Tolstoys contemporary Chechen Sufi Kunta Haji came to the same ideas before Tolstoy.

N. Dyeludova. Empathy: A Road to Non-Violence in Contemporary Society

The Russian society is passing through a difficult period of instability and social conflicts that afflict various spheres of out life. Indifference, cruelty, antagonism, violence, aggression, hostility, hatred have become regular features of human intercourse. Against this background mutual understanding and mutual aid emerge as absolute prerequisites for cooperation. The cooperation is a type of relationship in which empathy is of utmost importance. On the personal level, empathy is expressed through sympathy, compassion and encouragement. On the social level, it is manifest in norms and values that endorse humanity, altruism and solidarity as opposed to various forms of alienation. Alienation is an outcome of destructiveness and permissive attitude (cultivated by some ideologies and behavioural patterns) towards violence, cruelty and disregard for human dignity. If these prevail, social and interpersonal aloofness is maximised and the empathic potential, both personal and cultural, becomes less and less demanded.

I. Serova. Multiparadigmism of Tolerance

Typical manifestations of intolerance are researched from the point of view of bioethics.

V. Glagolev. Non-Violence as the Basis for the Policy of Practical Humanism

Nonviolence is discussed here in the context the practical humanism, connecting with globalization contradiction situation. On the thesis of author the practical humanism is able to realize only in political practice. But the politics includes violence (or its possibility) as the instrument for getting its goals. This is the first contradiction, touching nonviolence . The second is an opposition between the grandees goals of practical humanism and not so grandees quality of its partisans. The work to uniting and consolidating people for realizing nonviolence and the practical humanism program is the main task now.

M. Silantieva. The Idea of Non-Violence in the Light of Russias Spiritual and Cultural Experience

At the globalization period a question about cultural identification is one of the most important. Religious ideology often leads people to extremism now. The problem is to find an idea, which does not define religion at all, but can consolidate people on more wide and pragmatic base. There are three kinds of fundamental values, connecting people today. They are scientific, esthetic and ethic values. In accordance with Russian philosophy ХІХ ? ХХ century view, the ethic values including nonviolence. Here it is this idea's theoretical examination, analyzing nonviolence as special form of love.

A. Levchenko. Moral bespredel (distress) In Present-Day Russia

The word «bespredel (distress)» was borrowed into the Russian language from the prison cant. It symbolizes the increase of criminalization in the today's history of post-soviet Russia . The present period of our history cycles back to a similar historical period in the past.

T. Sterledeva, R. Sterledev. Is Non-Violence a Reality of the Third Millennium?!

Manifestations of virtual (computer) reality can lower violence in our society.

M. Reshetnikov. Intolerance and Terrorism in the Europe

Author analyses humanitarian aspects of the intolerance and terrorism in the European countries and connects these social phenomena with the crisis of the European model of the state, with the change of the paradigm of the world development and with the replacement of the national and religious complements of the European population.

V. Dubovtsev. Crime and Violence as Evil and Sin

Global civil criminalization at the end of XX century provokes a huge researches interest in investigating crime and violence phenomena. The author considers disruptiveness categories through context of a depravity idea as essence of negative anthropology. Analysis of man`s depravity concepts created by Kant, Hegel, Heidegger, Stirner, Nietzsche, Shestov, Camus helps to define the core of crime and violence, and suggests adequate approach to the criminalization problem solving.

B. Kadyrova. The Idea of Non-Violence and the Law

Implementation of the idea of non-violence can be found on different levels (individual and global) of social relations as well as in external (to the society) systems. The idea of non-violence is present in higher fundamentals of law, its principles, and also in certain regulations. According to this one can assume that non-violence merges with the idea of law itself, that it is the highest sense of law. Non-violence occurs to be the substantial basis of law.

D. Makoveyev. Murder as an Extreme Manifestation of Violence

A murder of even one person is an attempted murder of the whole society. It is an attempt to destroy all the rules of conduct, moral norms and legal regulations. And if the society treats it as its suicide, but not a challenge, it will die like any other suicide who ceased the struggle for his own existence.

M. Shugurov. The Idea of Non-Violence as a Structural Part of the Legal Doctrine: History and the Present

The idea of non-violence is a structural part of national and international legal regulations. Its growth is stimulated by globalization and increased protection of individual rights and freedoms.

А . Bluher. The violence and the punishment

The violence is the evil from the ethical point of view. That is why lawyers and philosophers have always tried to justify the necessity and explain the propriety of criminal punishment. Different conceptions of criminal punishment are reviewed in the article. Author will also try to find out if there are any alternatives to the present penal system.

Conclusion

M. Pismanik. The Idea of Non-Violence and the Idea of Collaboration