Nonviolence as a special force - Pedagogy and psychology...

Non-violence as a special force

The phrase "nonviolence as a force" causes some bewilderment and objection, since we are accustomed to link violence and coercion with force. As A. A. Huseynov notes, "there is a stable social stereotype that regards nonviolence as social passivity and psychological cowardice, lack of courage. This accusation, if it was true, should be considered a final and fair verdict [8]. However, such perplexity is easy enough to remove. Modern research shows that violence in one form or another is usually done by people who are spiritually weak. By coercing others, suppressing them physically and morally, they seem to be asserted in their superiority, in their power. It is not accidental that many psychologists write about the "complex of power, force" (classical psychoanalysis, neo-Freudianism, etc.), careerism, the desire to be at the top, in a dominant position - all this gives the illusion of superiority, strength. But the real sense of power is only an illusion that compensates for the hidden weaknesses, so the win in superiority is never complete, and in the end often turns into a loss.

Nonviolence at the same time is not a manifestation of passivity, as it may seem at first glance. To identify nonviolence with passivity means not to understand its nature; in addition to the tremendous inner work and spiritual activity directed, among other things, and not least to overcome fear, it in practical terms presupposes thoughtful offensive tactics, a certain technology of activity, opposition and influence on people and institutions with the aim of causing a change in their position. " [8].

Nonviolence as a special force is manifested in tolerance, tolerance (tolerance), flexibility, in the ability to hold the initiative (you can recall the rules of the Satyagraha movement),

Nonviolence as a force is expressed in the fact that a person refuses coercion, shows activity (initiative), is confident in himself, at the same time is quite critical. He is able to change his position when he is convinced of the rightness of the opponent. He is able to be friendly and persistent, if he is sure of his rightness, influence (at least, tries to do it) on the position of the other. Such a person has an endurance, is able to control himself, he understands both the process and the result of his actions and actions. This can be done only on the condition that a person overcomes his egocentrism, develops the ability to stand on the position of another person, and also the ability to love, which acts in the context of the problems under consideration as a specific specific activity.

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