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Nonviolence Quotes

Browse 747 quotes about Nonviolence.

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Nonviolence Quotes

“Human Bulldozer (The Sonnet) I am no Gandhi, that I'd sit quietly and spin a wheel, While people suffer in the clutches of imperialism. I am no Guevara either, that I would shoot anyone, Who looks suspicious, in my revolution for freedom. Gandhi and Guevara are two extremes of human struggle, One glorifies submission, another heralds new oppression. Neither is fit for an infant world aiming to be civilized, For one lacks backbone, the other weaponizes assumption. We may take a little from Gandhi, a little from Guevara, Without rigidity we may administer them accordingly. I am an accountable human living in a world run by biases, So most times I'll keep quiet and act as a harmless dummy. But whenever inhumanity goes overboard wreaking havoc, The human bulldozer will rise to cleanse every epoch.”

RevolutionSocial JusticeOppressionIndifferenceAccountabilityNonviolencePolitical ScienceHuman Rights ActivistHumanitarian PoetryPassive Resistance
Book:High Voltage Habib: Gospel of Undoctrination
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“I am no Gandhi, that I would rather let people be tortured by imperialist morons than raise my hand in their defense. I am no Guevara either, that I would accept the loss of innocent lives in my fight for freedom. I am a whole, accountable, thinking human being living in a world still infested with and run by cruelty and biases. Where the situation demands silence, I'll keep quiet, but if and where it demands a bulldozer, believe you me, no gun, no grenade, my bare hands will cause a riot.”

Social JusticeInjusticeIndifferenceGood And EvilAccountabilityNonviolenceNeutralityHuman Rights ActivistHuman Rights ViolationPassive Resistance
Book:High Voltage Habib: Gospel of Undoctrination
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“You want revolution? Then dismantle all indifference and stand up - stand up and do not move - do not move from your conviction of justice - do not move from your conviction of equality - do not move from your conviction of humanity - do not move an inch - even if all the artilleries in the world are charged against you - do not move and do not harm - just stand - keep standing - keep standing like a pillar of insanity - an insanity for sanctity - an insanity for serenity - an insanity for unity - let them break every single bone in your body - let all the blood in your veins pour out - let every trace of life seep out of your wounds - but still do not move - till there is a single kernel of life left in you. This is what revolution looks like - this is what civilized revolution looks like - no guns, no bombs, not even a baton, just a whole lot of determination, that even the mighty gods cannot deter - a revolution that turns an animal world into a human world - a revolution that turns a jungle into a modern society – a revolution that turns distance into unity.”

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Book:Martyr Meets World: To Solve The Hard Problem of Inhumanity
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“No Compromise (The Sonnet) Only cowards make compromise, When it comes to affairs of humanity. Beings of conscience and character, Prefer revolution over indignity. Only bugs bow before oppression, Driven by insecurity and indifference. Creatures called the homo sapiens, Choose annihilation before compliance. Only wild animals of the cruel jungle, Accept self-preservation as the norm. For advanced organism such as humans, Inclusion is life in joy and in storm. Those with backbone stand up for humanity. Unarmed and unbending we'll conquer inhumanity.”

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Book:Solo Standing on Guard: Life Before Law
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“The timid may say, “What is the use? We shall be sent to prison.” To them I would reply: Even if only two percent of those assigned to perform military service should announce their refusal to fight, as well as urge means other than war of settling international disputes, governments would be powerless, they would not dare send such a large number of people to jail.”

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Author:Albert Einstein
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“The third principle is Non-stubbornness. Everyone in the community expects the two monks not to be stubborn, to try their best for reconciliation. The outcome is not important. The fact that each monk is doing his best to show his willingness for reconciliation and understanding is most important. When you do your best, trying to be your best in understanding and accepting, you don't have to worry about the outcome. You do your best, and that is enough. The other person will do his or her best. The atmosphere of the assembly is crucial. Because everyone has high expectations for the two monks, they know they must act well or they will not be recognized as brothers.”

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Book:Being Peace
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“Inevitable Human (The Sonnet) Failure is inevitable, Defeat is optional. Suffering is inevitable, Self pity is optional. Ridicule is inevitable, Bitterness is optional. Treachery is inevitable, Vendetta is optional. Heartbreak is inevitable, Heartlessness is optional. Ignorance is inevitable, Bigotry is optional. Biases are inevitable, Prejudice is optional. Amidst indecisive animals, stand human inevitable!”

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Book:The Humanitarian Dictator
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“We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.”

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Author:GaryLFrancione
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“Kindness is universal. Sometimes being kind allows others to see the goodness in humanity through you. Always be kinder than necessary.”

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Author:Germany Kent
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“I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for “humane” rape or “humane” child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.”

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Author:GaryLFrancione
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“Animals are property. There are laws that supposedly protect animal interests in being treated “humanely,” but that term is interpreted in large part to mean that we cannot impose “unnecessary” harm on animals, and that is measured by what treatment is considered as necessary within particular industries, and according to customs of use, to exploit animals. The bottom line is that animals do not have any respect-based rights in the way that humans have, because we do not regard animals as having any moral value. They have only economic value. We value their interests economically, and we ignore their interests when it is economically beneficial for us to do so. At this point in time, it makes no sense to focus on the law, because as long as we regard animals as things, as a moral matter, the laws will necessarily reflect that absence of moral value and continue to do nothing to protect animals. We need to change social and moral thinking about animals before the law is going to do anything more.”

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Author:Gary L. Francione
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“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.”

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Author:Gary L. Francione
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“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.”

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Author:GaryLFrancione
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“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.”

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Author:GaryLFrancione
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“If we take the position that an assessment that veganism is morally preferable to vegetarianism is not possible because we are all “on our own journey,” then moral assessment becomes completely impossible or is speciesist. It is impossible because if we are all “on our own journey,” then there is nothing to say to the racist, sexist, anti-semite, homophobe, etc. If we say that those forms of discrimination are morally bad, but, with respect to animals, we are all “on our own journey” and we cannot make moral assessments about, for instance, dairy consumption, then we are simply being speciesist and not applying the same moral analysis to nonhumans that we apply to the human context.”

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Author:GaryLFrancione
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“If we are ever going to see a paradigm shift, we have to be clear about how we want the present paradigm to shift. We must be clear that veganism is the unequivocal baseline of anything that deserves to be called an “animal rights” movement. If “animal rights” means anything, it means that we cannot morally justify any animal exploitation; we cannot justify creating animals as human resources, however “humane” that treatment may be. We must stop thinking that people will find veganism “daunting” and that we have to promote something less than veganism. If we explain the moral ideas and the arguments in favor of veganism clearly, people will understand. They may not all go vegan immediately; in fact, most won’t. But we should always be clear about the moral baseline. If someone wants to do less as an incremental matter, let that be her/his decision, and not something that we advise to do. The baseline should always be clear. We should never be promoting “happy” or “humane” exploitation as morally acceptable.”

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Author:GaryLFrancione
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“There are some animal advocates who say that to maintain that veganism is the moral baseline is objectionable because it is “judgmental,” or constitutes a judgment that veganism is morally preferable to vegetarianism and a condemnation that vegetarians (or other consumers of animal products) are “bad” people. Yes to the first part; no to the second. There is no coherent distinction between flesh and other animal products. They are all the same and we cannot justify consuming any of them. To say that you do not eat flesh but that you eat dairy or eggs or whatever, or that you don’t wear fur but you wear leather or wool, is like saying that you eat the meat from spotted cows but not from brown cows; it makers no sense whatsoever. The supposed “line” between meat and everything else is just a fantasy–an arbitrary distinction that is made to enable some exploitation to be segmented off and regarded as “better” or as morally acceptable. This is not a condemnation of vegetarians who are not vegans; it is, however, a plea to those people to recognize their actions do not conform with a moral principle that they claim to accept and that all animal products are the result of imposing suffering and death on sentient beings. It is not a matter of judging individuals; it is, however, a matter of judging practices and institutions. And that is a necessary component of ethical living.”

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Author:GaryLFrancione
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“An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however “humane” it may be; (2) rejects welfare campaigns that seek more “humane” exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.”

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Author:GaryLFrancione
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“My hearing was not attuned to the sound of such bitterness. I guess I should not have been surprised. I should have known that in an atmosphere where false promises are daily realities, where deferred dreams are nightly facts, where acts of unpunished violence toward Negroes are a way of life, nonviolence would eventually be seriously questioned. I should have been reminded that disappointment produces despair and despair produces bitterness, and that the one thing certain about bitterness is its blindness. Bitterness has not the capacity to make the distinction between some and all. When some members of the dominant group, particularly those in power, are racist in attitude and practice, bitterness accuses the whole group.”

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Book:Where Do We Go from Here: Chaos or Community?
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“My study of Gandhi convinced me that true pacifism is not nonresistance to evil, but nonviolent resistance to evil. Between the two positions, there is a world of difference. Gandhi resisted evil with as much vigor and power as the violent resister, but he resisted with love instead of hate. True pacifism is not unrealistic submission to evil power, as [Reinhold] Niebuhr contends. It is rather a courageous confrontation of evil by the power of love, in the faith that it is better to be the recipient of violence than the inflicter of it, since the latter only multiplies the existence of violence and bitterness in the universe, while the former may develop a sense of shame in the opponent, and thereby bring about a transformation and change of heart.”

LoveEvilChangeResistanceNonviolenceSocial ReformGandhiPacifismNonviolent ResistanceReinhold Niebuhr
Book:Stride Toward Freedom: The Montgomery Story
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“A third characteristic of this method is that the attack is directed against forces of evil rather than against persons who happen to be doing the evil. It is evil that the nonviolent resister seeks to defeat, not the persons victimized by evil. If he is opposing racial injustice, the nonviolent resister has the vision to see that the basic tension is not between races. As I like to say to the people in Montgomery: "The tension in this city is not between white people and Negro people. The tension is, at bottom, between justice and injustice, between the forces of light and the forces of darkness. And if there is a victory, it will be a victory not merely for fifty thousand Negroes, but a victory for justice and the forces of light. We are out to defeat injustice and not white persons who may be unjust.”

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Book:Stride Toward Freedom: The Montgomery Story
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“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.”

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Book:Reflections for Ragamuffins: Daily Devotions from the Writings of Brennan Manning
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“There is, as well, a tactical side to the new emphasis on self-defense and the suggestion that nonviolence be abandoned. The reasoning here is that turning the other cheek is not the way to win respect, and that only if the Negro succeeds in frightening the white man will the white man begin taking him seriously. The trouble with this reasoning is that it fails to recognize that fear is more likely to bring hostility to the surface than respect. Far from prodding the "white power structure" into action, the new militant leadership, by raising the slogan of black power and lowering the banner of nonviolence, has obscured the moral issue facing this nation, and permitted the President and Vice-President to lecture us about "racism in reverse" instead of proposing more meaningful programs for dealing with the problems of unemployment, housing, and education.”

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Book:Down the Line: The Collected Writings of Bayard Rustin
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“Joshua is one of the people who taught me about respecting pace, particularly when it is very slow. I do believe we all heal as quickly as we can given the co-integrating nature of our embodied brains, so when the process unfolds very slowly, it often speaks to us of the magnitude of what is coming [emerging to be healed].”

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Book:The Heart of Trauma: Healing the Embodied Brain in the Context of Relationships
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“This reassurance that we only want to witness and acknowledge what is happening may be the essential stance that deepens safety. When we have no intention of being an active agent of change, the feeling of possible coercion seems to leave the relationship.”

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Book:The Heart of Trauma: Healing the Embodied Brain in the Context of Relationships
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“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.”

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Book:Human Making is Our Mission: A Treatise on Parenting
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“We've evolved from the jungle, violence is in our DNA. That's not up for debate, it's a biological fact. Question is, will we continue to pass on the parasitic traits of the past, in the name of heritage and loyalty, or will we choose the path that deviates from the coward's quo of jungle tribalism into the sunlit valley of valiant peace!”

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Book:Neurosonnets: The Naskar Art of Neuroscience
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“Heaven’s Janitor (Sonnet 1024) Pick up a broom, not bombs, Wield a mop, not weapons of mass destruction. Sacred minds make sacred society, Peace comes when the very thought of arms causes repulsion. Heart is heaven, Heart holds the Qi. No magic, no myth, nothing supernatural, just a whole lot of humanity. Qi, Atman, Sentience, Corazon, All are but varied names of humanity. Put superstitions aside and you'll find, Just plain goodness is the supreme epitome. Mop all menacing inhumanity out of your heart. And society will be cleansed of all primeval dirt.”

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Book:Her Insan Ailem: Everyone is Family, Everywhere is Home
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