In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s rel...In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s relation with the Cosmos and with each human being separately, the Stoics of Rome （namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views） enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.展开更多
One of the important dimensions of violence is suicide, or violence directed toward self that many people suffer from nowadays. In the meantime, adolescents and especially girls are more likely to be harmed. The purpo...One of the important dimensions of violence is suicide, or violence directed toward self that many people suffer from nowadays. In the meantime, adolescents and especially girls are more likely to be harmed. The purpose of this study was to evaluate the effect of group training with non-violent communication (NVC) method on suicidal ideations and coping with stress styles of adolescent girls. The target community in this research was availably selected from the charity centers of Tehran suburbs. In this study, 15 adolescent girls were in the experimental group and 15 in the control group. The criteria for entering the research were students aged 11 to 19 years and the vulnerable socio-economic income. Eight training sessions of NVC were presented for the experimental group in the pre-test and post-test intervals, while no intervention was performed for the control group. Data collection instruments were Beck’s scale for suicidal ideation (BDI) and Endler & Parker’s coping inventory for stressful situations (CISS). After statistical analysis, the effectiveness of this training was investigated on dependent variables by multivariate analysis of covariance. Eventually, the results showed a significant difference between the experimental and control groups (p < 0.05). The finding of the study showed that NVC training can reduce suicidal ideations in adolescent girls who are socially and economically vulnerable. According to the findings, non-violent communication training has a higher effect on emotion-focused coping style compared to other stress coping styles.展开更多
Traditional social ethics has always been centered on human relationships. In recent years, modern ethics began to systematically reflect the relationships between humans and objects, and the future ethics will need t...Traditional social ethics has always been centered on human relationships. In recent years, modern ethics began to systematically reflect the relationships between humans and objects, and the future ethics will need to account for the relationships between humans and intelligent machines. This is mainly because humans may be overtaken by machines in intelligence through which humans gain dominance over all other natural objects. On the ethical thinking of the man-machine relationship, an idea is to be inclined to do subtraction rather than addition. Specifically, we should give priority to and focus on limiting the means and abilities of intelligent machines rather than how to cultivate and set the value judgments of their friendliness. In other words, we should concentrate on how to limit the development of intelligent machines to specialization and miniaturization, especially keeping them within the scope of non-violence.展开更多
Reinhold Niebuhr’s intellectual journey in the 1930’s away from the idealism of liberal Protestantism and the optimism of the Social Gospel toward the more sober understanding of Christian realism involved,among oth...Reinhold Niebuhr’s intellectual journey in the 1930’s away from the idealism of liberal Protestantism and the optimism of the Social Gospel toward the more sober understanding of Christian realism involved,among other things,a rejection of pacifism.While conceding that the use of force in international relations is morally perilous,Niebuhr saw the utopianism of the pacifist position“to be nothing more than a capitulation to tyranny”.Martin Luther King Jr.encountered Niebuhr’s Moral Man and Immoral Society and other works in seminary a generation later.While he found much to praise in Niebuhr’s analysis,ultimately he rejected Niebuhr’s critique.Nevertheless,in spite of King’s very public embrace of Gandhi’s pacifism,one finds in King’s practice of non-violent resistance substantial engagement with Niebuhr’s ideas.展开更多
This article attempts to set the discussion of the Arab Spring in the context of one of the great challenges of our times:how social and international order can develop in the wake of empires.It outlines some of the m...This article attempts to set the discussion of the Arab Spring in the context of one of the great challenges of our times:how social and international order can develop in the wake of empires.It outlines some of the main events of the Arab Spring–the series of political and social movements that played significant roles in many of the countries of the Middle East and North Africa from December 1990 onwards.It focuses on the central role of civil resistance(i.e.of non-violent action)in the Arab Spring,and mentions some of the main controversies regarding its use.It notes the variations in aims:in some countries demonstrators called for the fall of the regime,while elsewhere the main demand was for reforms.It warns against certain deceptively simple lessons about the Arab Spring generally that are in danger of gaining traction in and beyond the region.It shows,in simple tabular form,how different the countries involved in the Arab Spring are.The outcomes were very varied.They included effective constitutional change in Tunisia,revival of a long-established system of rule in Egypt,internationalized civil wars in Yemen and Syria,and continuation of demands for reform in monarchical states including Morocco,Jordan and Bahrain.Ten propositions about the role of civil resistance in the Arab Spring are advanced.The central arguments are that civil resistance,if it displaces a regime without providing for an effective succession,can involuntarily contribute to social disorder;that the decentralized and ad hoc quality of the leadership of some of the movements in the Arab Spring may have hindered their performance;and,above all,that outcomes depended heavily on the composition and circumstances of each individual country.展开更多
文摘In the moral philosophy of the late Stoa, there is a significant turn to the recognition of non-violence values. Starting from the point where the philosophers of the Ancient and the Middle Stoa acknowledge man＇s relation with the Cosmos and with each human being separately, the Stoics of Rome （namely, Seneca, Marcus Aurelius, Epictetus, but even Cicero who fosters many of the earlier Stoic ethical views） enrich the content of this theorization by offering an expansion of the concept of the Greek philanthropy. Through the practical means of individual correction, which leads to the therapy of passions, the stoic sage returns to society in order to emancipate the human being and to ensure that man will recover his ontological dignity. This effort is grounded on benevolent and mild action, which aims to correct rather than to discipline in a punitive way. It is their contribution to philosophy that the author aims to discuss in connection with the recording of their thought on issues directly related with a non-violent and eudaimonistic way of life in the context of social peace.
文摘One of the important dimensions of violence is suicide, or violence directed toward self that many people suffer from nowadays. In the meantime, adolescents and especially girls are more likely to be harmed. The purpose of this study was to evaluate the effect of group training with non-violent communication (NVC) method on suicidal ideations and coping with stress styles of adolescent girls. The target community in this research was availably selected from the charity centers of Tehran suburbs. In this study, 15 adolescent girls were in the experimental group and 15 in the control group. The criteria for entering the research were students aged 11 to 19 years and the vulnerable socio-economic income. Eight training sessions of NVC were presented for the experimental group in the pre-test and post-test intervals, while no intervention was performed for the control group. Data collection instruments were Beck’s scale for suicidal ideation (BDI) and Endler & Parker’s coping inventory for stressful situations (CISS). After statistical analysis, the effectiveness of this training was investigated on dependent variables by multivariate analysis of covariance. Eventually, the results showed a significant difference between the experimental and control groups (p < 0.05). The finding of the study showed that NVC training can reduce suicidal ideations in adolescent girls who are socially and economically vulnerable. According to the findings, non-violent communication training has a higher effect on emotion-focused coping style compared to other stress coping styles.
文摘Traditional social ethics has always been centered on human relationships. In recent years, modern ethics began to systematically reflect the relationships between humans and objects, and the future ethics will need to account for the relationships between humans and intelligent machines. This is mainly because humans may be overtaken by machines in intelligence through which humans gain dominance over all other natural objects. On the ethical thinking of the man-machine relationship, an idea is to be inclined to do subtraction rather than addition. Specifically, we should give priority to and focus on limiting the means and abilities of intelligent machines rather than how to cultivate and set the value judgments of their friendliness. In other words, we should concentrate on how to limit the development of intelligent machines to specialization and miniaturization, especially keeping them within the scope of non-violence.
文摘Reinhold Niebuhr’s intellectual journey in the 1930’s away from the idealism of liberal Protestantism and the optimism of the Social Gospel toward the more sober understanding of Christian realism involved,among other things,a rejection of pacifism.While conceding that the use of force in international relations is morally perilous,Niebuhr saw the utopianism of the pacifist position“to be nothing more than a capitulation to tyranny”.Martin Luther King Jr.encountered Niebuhr’s Moral Man and Immoral Society and other works in seminary a generation later.While he found much to praise in Niebuhr’s analysis,ultimately he rejected Niebuhr’s critique.Nevertheless,in spite of King’s very public embrace of Gandhi’s pacifism,one finds in King’s practice of non-violent resistance substantial engagement with Niebuhr’s ideas.
文摘This article attempts to set the discussion of the Arab Spring in the context of one of the great challenges of our times:how social and international order can develop in the wake of empires.It outlines some of the main events of the Arab Spring–the series of political and social movements that played significant roles in many of the countries of the Middle East and North Africa from December 1990 onwards.It focuses on the central role of civil resistance(i.e.of non-violent action)in the Arab Spring,and mentions some of the main controversies regarding its use.It notes the variations in aims:in some countries demonstrators called for the fall of the regime,while elsewhere the main demand was for reforms.It warns against certain deceptively simple lessons about the Arab Spring generally that are in danger of gaining traction in and beyond the region.It shows,in simple tabular form,how different the countries involved in the Arab Spring are.The outcomes were very varied.They included effective constitutional change in Tunisia,revival of a long-established system of rule in Egypt,internationalized civil wars in Yemen and Syria,and continuation of demands for reform in monarchical states including Morocco,Jordan and Bahrain.Ten propositions about the role of civil resistance in the Arab Spring are advanced.The central arguments are that civil resistance,if it displaces a regime without providing for an effective succession,can involuntarily contribute to social disorder;that the decentralized and ad hoc quality of the leadership of some of the movements in the Arab Spring may have hindered their performance;and,above all,that outcomes depended heavily on the composition and circumstances of each individual country.
