Best 148 quotes in «nonviolence quotes» category

In a democracy, when the traffic light is red for freedoms, don’t ever stop, don’t ever wait! Refuse the red light, ignore it, break the rules and move forward! It is always legitimate to challenge fascism for every nation in the world as long as this challenge is nonviolent! Because violence means using the same vulgar, the same evil methods of fascism! Don’t behave like a dog when fighting against a dog!

In the village, a sage should go about Like a bee, which, not harming Flower, colour or scent, Flies off with the nectar.

In Yosemite, we see how everyone can inherit the earth. But that gift requires a change of heart, a new intention, a deliberate turning. From now on, we must go forward, back into the world of violence and war, to do our part to end the killing, the suffering, and the ongoing destruction of Mother Earth. Yosemite, along with all of creation, calls us to wake up, stand up, and stop the insane destruction of the earth before it's too late.

It may be considered folly by common opinion but this refusal to destroy life unnecessarily, this reverence for it, must become a deeply implanted part of his ethical standard.

I reject animal welfare reform and single-issue campaigns because they are not only inconsistent with the claims of justice that we should be making if we really believe that animal exploitation is wrong, but because these approaches cannot work as a practical matter. Animals are property and it costs money to protect their interests; therefore, the level of protection accorded to animal interests will always be low and animals will, under the best of circumstances, still be treated in ways that would constitute torture if applied to humans. By endorsing welfare reforms that supposedly make exploitation more “compassionate” or single-issue campaigns that falsely suggest that there is a coherent moral distinction between meat and dairy or between fur and wool or between steak and foie gras, we betray the principle of justice that says that all sentient beings are equal for purposes of not being used exclusively as human resources. And, on a practical level, we do nothing more than make people feel better about animal exploitation.

I suggested then that the prize was not given merely as recognition of past achievement, but also as recognition, a more profound recognition, that the nonviolent way, the American Negro's way, was the answer to the crucial political and moral question of our time: the need for man to overcome oppression and violence without resorting to violence and oppression.

It can be difficult to speak truth to power. Circumstances, however, have made doing so increasingly necessary.

It is not enough for the church to be active in the realm of ideas; it must move out to the arena of social action.

It is simply my way of saying that I would rather be a man of conviction than a man of conformity. Occasionally in life one develops a conviction so precious and meaningful that he will stand on it till the end. That is what I have found in nonviolence.

Many white men fear retaliation. The job of the Negro is to show them that they have nothing to fear, that the Negro understands and forgives and is ready to forget the past. He must convince the white man that all he seeks is justice, for both himself and the white man.

Love is an energy that is addictive, contagious and free. Earn it, chase it, give it to those in need.

Many black women also kept guns within easy reach. But it is important to mention that women & their use of guns present the historian of the southern Freedom Movement with a particular problem. Many of the women from this era (like the men) have passed away & cannot be interviewed. And although a few of the men have written or been extensively interviewed about their role in self-defense, the women have publicly left little record & have generally been ignored in the discussion & debate over armed self-defense...For the most part, we do not know what many women who were active in the movement were thinking, or whether & how they organized for self-defense. Historians are therefore dependent on males for portrays & interpretations of women's thoughts & actions.

Meditation is not thinking about the image of a person of the past. It is more about focusing and channelizing the power of your emotions and imagination for fulfilling a bigger dream - the dream that will bring more life, energy peace, happiness and meaning to you and the society.

Nonviolence is a way of life, where the task is to awaken the underlying goodness of every human being.

Non-violence doesn't mean staying silent in the face of evil, rather it means acting out of the sense of responsibility, instead of reacting out of circumstantial impulse.

nonviolence worked not because it melted the heart of the oppressor, but because people seized their social, political, and economic power, and refused to let business-as-usual continue until their demands were met.

Nonviolence aims at doing no harm to living being. Compassion aims at doing good to all being.

Nonviolence is a weapon of the strong.

nonviolent action succeeds twice as often as violent means, in a third of the amount of time, and with a fraction of the casualties.

More powerful than armies and police, stronger than guns and bombs, words are what change the world, and that is why they’re always a threat to those that rule with corrupt ways

Mrs. (Fanie Lou) Hamer, like her mother, also kept weapons nearby in case she needed them: 'I keep a shotgun in every corner of my bedroom & the first cracker even looks like he wants to throw some dynamite on my porch won't write his mama again.

Non Violence and Religion: Both designed to keep the oppressed from murdering their oppressors.

Non-violence is more powerful than violence. Nature eliminates violent animals bit by bit.

Non-violent resistance to evil is a quintessential element of the character of a real human being. If someone does wrong to me, I may be physically capable of breaking his jaw with one blow of my fist, but such violent reciprocation does not define the strength of my character as a real human being. If I succeed in resisting my limbic urge to do harm in return, then only can I be hailed as human being of real character.

Nonviolence cannot be used successfully to protect special privileges that have been won by violence.

Nonviolence is power, but it is the right and good use of power.

Nonviolence is kindling light of love into the dark places and budding trust from the threshold of hopelessness.

Nonviolence is only for the brave men and women of the world because it requires courage – courage to love the beauty of life, beauty of humanity and the beauty of the world.

Nonviolence is supremely the weapon of the dispossessed, the underprivileged, and the egalitarian, not those who are still addicted to private profit, commercial values, and great wealth.

Nonviolence is the very essence of the gospels.

Now, with regard to the people who have done things we call "terrorism," I'm confident they have been expressing their pain in many different ways for thirty years or more. Instead of our empathically receiving it when they expressed it in much gentler ways -- they were trying to tell us how hurt they felt that some of their most sacred needs were not being respected by the way we were trying to meet our economic and military needs -- they got progressively more agitated. Finally, they got so agitated that it took horrible form.

Precisely how are we supposed to win a war if we're not allowed to, you know, actually shoot anyone? --From SCAPEGOATS: The Goat Protocols

On either side of a potentially violent conflict, an opportunity exists to exercise compassion and diminish fear based on recognition of each other's humanity. Without such recognition, fear fueled by uninformed assumptions, cultural prejudice, desperation to meet basic human needs, or the panicked uncertainty of the moment explodes into violence.

[Politics] is always a means of conquering others and exercising power over them.

Suffering, though, can be nothing more than a sad and sorry thing without the presence on the part of the sufferer of a graceful heart, an accepting and open heart, a heart that holds no malice toward the inflictors of his or suffering This is a difficult concept to understand, and it is even more difficult to internalize, but it has everything to do with the way of nonviolence. We are talking about love here....This is a broader, deeper, more all-encompassing love. It is a love that acepts and embraces the hateful and the hurtful. It is a love that recognizes the spark of the divine in each of us, even in those who would raise their hand against us, those we might call our enemy.

Some individuals and groups, of course, may not see the need for broad long-term planning of a liberation movement. Instead, they may naïvely think that if they simply espouse their goal strongly, firmly, and long enough, it will somehow come to pass. Others assume that if they simply live and witness according to their principles and ideals in face of difficulties, they are doing all they can to implement them. The espousal of humane goals and loyalty to ideals are admirable, but are grossly inadequate to end a dictatorship and to achieve freedom.

Simply put: because nonviolence worked so well as a tactic for effecting change and was demonstrably improving their lives, some black people chose to use weapons to defend the nonviolent Freedom Movement.

The basis of Gandhi's nonviolence is to appeal to the good in others and evoke sympathy to one's cause through self-suffering.

The female warrior knows how to fight without violence. She knows when not to raise her sword, but instead hold up her heart. Her shield is not a defense against others but a shelter for all.

The Christian response to evil—to aggression—is resistance, of course, but nonviolent resistance, the resistance of love, prayer, and accepted suffering. When Christians do anything else, they have parted company with Jesus. Nonviolence is the expression of a faith that the greatest power in human history is the forward movement of love. Nonviolence is as realistic as Jesus himself, and it is one with the cross of Christ's victory over evil. The question of whether or not nonviolent resistance 'works' should be referred not so much to the gain of an immediate victory as to the transformation of history from within by the converging forces of love.

The more I allow myself to face that truth about my participation in a violent world, the more my faith and my intellect call me to humility and compassion rather than to doctrinaire ethics. I cannot hope for a clear conscience. I can only hope that my ethical choices are motivated by love rather than fear.

The goals of true education are to teach acceptance, tolerance, and nonviolence.

The Gun Stops Here (What Gandhi meant but never said)

The issue is not, "What must I do in order to secure my salvation?" but rather, "What does God require of me in response to the needs of others?" It is not, "How can I be virtuous?" but "How can I participate in the struggle of the oppressed for a more just world?"Otherwise our nonviolence is premised on self-justifying attempts to establish our own purity in the eyes of God, others, and ourselves, and that is nothing less than a satanic temptation to die with clean hands and a dirty heart.

The path of nonviolence is the path of respect. It is respect towards every being. It is the path of awakening the consciousness of every being.

The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or "happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.

The objective of nonviolence is to create a beloved world community.

The real challenge of compassion, nonviolence and mindfulness is to love in adverse situation.

The question was not whether one should use his gun when his home was attacked, but whether it was tactically wise to use a gun while participating in an organized demonstration. If they lowered the banner of nonviolence, I said, Mississippi injustice would not be exposed and the moral issues would be obscured.

The rights paradigm, which, as I interpret it, morally requires the abolition of animal exploitation and requires veganism as a matter of fundamental justice, is radically different from the welfarist paradigm, which, in theory focuses on reducing suffering, and, in reality, focuses on tidying up animal exploitation at its economically inefficient edges. In science, those who subscribe to one paradigm are often unable to understand and engage those who subscribe to another paradigm precisely because the theoretical language that they use is not compatible. I think that the situation is similar in the context of the debate between animal rights and animal welfare. And that is why welfarists simply cannot understand or accept the slavery analogy.