Nonkilling

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This logo, created by Glenn D. Paige, explains the concept of nonkilling combining the ancient Asian yin-yang symbol with the recent brain research finding that stimulation of the pathways between systems of the brain controlling emotions and movement can assist change from violent to nonviolent human behavior. Analogously Creative Transformational Initiatives (blue), drawing upon Nonkilling Human Capabilities (white), can bring an end to Human Killing (red). Logosnks.gif
This logo, created by Glenn D. Paige, explains the concept of nonkilling combining the ancient Asian yin-yang symbol with the recent brain research finding that stimulation of the pathways between systems of the brain controlling emotions and movement can assist change from violent to nonviolent human behavior. Analogously Creative Transformational Initiatives (blue), drawing upon Nonkilling Human Capabilities (white), can bring an end to Human Killing (red).

Nonkilling, popularised as a concept in the 2002 book Nonkilling Global Political Science, by Glenn D. Paige, refers to the absence of killing, threats to kill, and conditions conducive to killing in human society. [1] [2] Even though the use of the term in academia refers mostly to the killing of human beings, it is sometimes extended to include the killing of animals and other forms of life. [3] This is also the case for the traditional use of the term "nonkilling" (or "non-killing") as part of Buddhist ethics, as expressed in the first precept of the Pancasila, [4] and in similar terms throughout world spiritual traditions (see Nonkilling studies). Significantly, "nonkilling" was used in the "Charter for a World without Violence" [5] approved by the 8th World Summit of Nobel Peace Laureates. [6]

Contents

Origins

The origin of the concept of non-killing can be traced back to ancient Indian philosophy. The concept arises from the broader concept of nonviolence or ahimsa , which is one of the cardinal virtues [7] and an important tenet of Jainism, Hinduism and Buddhism. It is a multidimensional concept, [8] inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to the notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of ahimsa, the concept reached an extraordinary status in the ethical philosophy of Jainism. [7] [9]

Statue of Valluvar at an animal sanctuary in Tiruvallur. The plaque describes the Kural's teachings on ahimsa and non-killing, summing them up with the definition of veganism. ValluvarStatue SanctuaryAtTiruvallur.jpg
Statue of Valluvar at an animal sanctuary in Tiruvallur. The plaque describes the Kural's teachings on ahimsa and non-killing, summing them up with the definition of veganism.

Historically, several early Indian and Greek philosophers advocated for and preached ahimsa and non-killing. Parsvanatha, the twenty-third tirthankara of Jainism, was one of the earliest person to preach the concept of ahimsa and non-killing around the 8th century BCE. [10] Mahavira, the twenty-fourth and last tirthankara, then further strengthened the idea in the 6th century BCE. [11] The earliest Greek philosophers who advocated for ahimsa and non-killing is Pythagoras. [12] [13] The Indian philosopher Valluvar has written exclusive chapters on ahimsa and non-killing in his work of the Tirukkural. [14] [15] [16]

Terms

In analysis of its causes, nonkilling encompasses the concepts of peace (absence of war and conditions conducive to war), nonviolence (psychological, physical, and structural), and ahimsa (noninjury in thought, word and deed). [17] Not excluding any of the latter, nonkilling provides a distinct approach characterized by the measurability of its goals and the open-ended nature of its realization. While the usage of terms such as "nonviolence" and "peace" often follow the classical form of argument through abstract ideas leading to passivity, killing (and its opposite, nonkilling), [18] it can be quantified and related to specific causes, for example by following a public health perspective (prevention, intervention and post-traumatic transformation toward the progressive eradication of killing), [19] as in the World Report on Public Health. [20]

In relation to psychological aggression, physical assault, and torture intended to terrorize by manifest or latent threat to life, nonkilling implies removal of their psychosocial causes. In relation to killing of humans by socioeconomic structural conditions that are the product of direct lethal reinforcement as well as the result of diversion of resources for purposes of killing, nonkilling implies removal of lethality-linked deprivations. In relation to threats to the viability of the biosphere, nonkilling implies absence of direct attacks upon life-sustaining resources as well as cessation of indirect degradation associated with lethality. In relation to forms of accidental killing, nonkilling implies creation of social and technological conditions conducive to their elimination. [17]

Approach

Figure 1: Unfolding Fan of Nonkilling Unfolding Fan of Nonkilling.png
Figure 1: Unfolding Fan of Nonkilling

Paige's nonkilling approach has strongly influenced the discourse of nonviolence. Paige's position is that if we are able to imagine a global society that enjoys an absence of killing, we would be able to diminish and even reverse the present harmful effects of killing and utilize the resulting public funding saved from manufacturing and employing weapons to create a more benevolent, richer and more socially just world. [1] [21]

Nonkilling does not set any predetermined path for the achievement of a killing-free society in the same way as some ideologies and spiritual traditions that foster the restraint from the taking of life do. As an open-ended approach, it appeals to infinite human creativity and variability, encouraging continuous explorations in the fields of education, research, social action and policy making, by developing a broad range of scientific, institutional, educational, political, economic and spiritual alternatives to human killing. Also, in spite of its specific focus, nonkilling also tackles broader social issues. [22]

A considerable literature on nonkilling describes various theoretical and conceptual approaches to nonkilling and codifies a set of potentially useful conceptual lenses. Nonkilling Global Political Science (NKGPS) [1] advocates a threefold paradigmatic shift in human society to the absence of killing, of threats to kill, and of conditions conducive to killing. Paige's stance is to create a society free from killing, thereby reversing the existing deleterious effects of killing, and instead employ the public monies saved from producing and using weapons to create a benevolent, wealthier and overall more socially just society. Since Paige introduced his framework, a body of associated scholarship, guided by the Center for Global Nonkilling, a Honolulu-based NGO with Special Consultative Status with the United Nations Economic and Social Council, has developed across a variety of disciplines. [23] [24] Through academic work sponsored by the center, it has both associated NKGPS with previous nonviolent or peace-building scholarship from different religious frameworks, including Buddhism, [25] Christianity, [26] Hinduism, [27] and Islam,. [28] and expanded on these traditions, providing it a broad functional and moral inheritance. [29] Within the NKGPS approach, preventing violence and encouraging peacebuilding involves applying NKGPS as a global political science through advocacy work in favour of a paradigmatic shift from killing to nonkilling, utilizing various conceptual lenses. Paige's own work focused on the Korean peninsular, [30] but scholars have applied NKGPS to a wide variety of regional and national conflicts, [23] for example the Balkans [31] and the Philippines. [32]

The nonkilling approach emphasizes that a global nonkilling society is not free of conflict, but that the overall structure of society and processes do not originate in or rely on killing. Paige introduced a wide array of concepts to support nonkilling. For instance, Paige advocated the societal adoption of three main concepts of peace, namely the absence of war and of conditions that might lead to war; nonviolence, at the psychological, physical, or structural levels; and ahimsa, that is, noninjury in thought, word and deed, whether from religious or secular traditions. Paige also advocated a taxonomy for assessing individuals and societies: [1] :76

Another concept introduced by Paige is the 'funnel of killing'. In this five-fold lens for viewing society, people kill in a 'killing zone' which can range from a single location to theatres of war and which is the actual place where the killing occurs; learn to kill in a 'socialisation zone', such as a military base; are educated to accept killing as necessary and valid in a 'cultural conditioning zone'; inhabit a 'structural reinforcement zone', where socioeconomic influences, organisations and institutions, together with material means, prompt and sustain a killing discourse; and experience a 'neurobiochemical capability zone', that is, immediate neurological and physical factors that lead to killing behaviours, such as genes for psychopathic behaviour. Paige advocated an 'unfolding fan' of nonkilling alternatives (Figure 1), which involves deliberate efforts in each zone to minimize killing. [1] :76 In this alternative construction, killing zone interventions can take spiritual forms, for example faith-based mediation, or nonlethal technology interventions, for example stun guns or teargas. Transformations in socialization zone domains involve nonkilling socialization education, while interventions in the cultural conditioning zone occur via the arts and the media. In the structural reinforcement zone, socioeconomic conditions (such as a dependence on fossil fuels) are effected with the aim of avoiding any potential justification for lethality. Finally, in the killing zone, interventions along clinical, pharmacological, physical, or spiritual/meditative lines are designed to free people, for example the traumatised or psychopaths, from any tendencies to kill.

Various theoretical elaborations on nonkilliing exist. For instance, Motlagh [33] introduced a fundamental objective hierarchy of steps to transform the social institutions that can contribute to nonkilling. Motlagh emphasizes that societal transformation towards nonkilling needs social institutions to adopt inspiring symbols of perpetual peace and concepts such as weapon-free zones, as well as actions like eliminating economic structures that support lethality, protecting the environment, and defending human rights.

In a broad conception, nonkilling opposes aggression, assassination, autogenocide, contract killing, corporate manslaughter, cultural genocide, capital punishment, democide, domestic killings, ethnic cleansing, ethnocide, femicide, feticide, gendercide, genocide, honor killing, ritual killings, infanticide, linguicide, mass murder, murder–suicide, omnicide, policide, politicide, regicide, school shootings, structural violence, suicide, terrorism, thrill killing, tyrannicide, violence, war, and other forms of killing, direct, indirect or structural.

Practical uses

Nonkilling applications directly relate to the human right to life and the coralative duty, vested on the State and the people, to respect and protect life. In various domains, humanity is progressing and violence is regressing. [34] A lot still remains to be done. From traffic casualties to the refusal of violence, through the prevention of suicides and all other examples, the nonkilling concept calls for more reverence for life and enjoyment of living. [35]

See also

Related Research Articles

<i>Ahimsa</i> Ancient Indian principle of nonviolence

Ahimsa is the ancient Indian principle of nonviolence which applies to actions towards all living beings. It is a key virtue in Indian religions like Jainism, Buddhism, Hinduism, and Sikhism.

<span class="mw-page-title-main">Pacifism</span> Philosophy opposing war or violence

Pacifism is the opposition or resistance to war, militarism or violence. The word pacifism was coined by the French peace campaigner Émile Arnaud and adopted by other peace activists at the tenth Universal Peace Congress in Glasgow in 1901. A related term is ahimsa, which is a core philosophy in Indian religions such as Hinduism, Buddhism, and Jainism. While modern connotations are recent, having been explicated since the 19th century, ancient references abound.

<span class="mw-page-title-main">Nonviolence</span> Principle or practice of not causing harm to others

Nonviolence is the personal practice of not causing harm to others under any condition. It may come from the belief that hurting people, animals and/or the environment is unnecessary to achieve an outcome and it may refer to a general philosophy of abstention from violence. It may be based on moral, religious or spiritual principles, or the reasons for it may be strategic or pragmatic. Failure to distinguish between the two types of nonviolent approaches can lead to distortion in the concept's meaning and effectiveness, which can subsequently result in confusion among the audience. Although both principled and pragmatic nonviolent approaches preach for nonviolence, they may have distinct motives, goals, philosophies, and techniques. However, rather than debating the best practice between the two approaches, both can indicate alternative paths for those who do not want to use violence.

<span class="mw-page-title-main">Religious violence</span> Violence practiced in the name of religion

Religious violence covers phenomena in which religion is either the subject or the object of violent behavior. All the religions of the world contain narratives, symbols, and metaphors of violence and war. Religious violence is violence that is motivated by, or in reaction to, religious precepts, texts, or the doctrines of a target or an attacker. It includes violence against religious institutions, people, objects, or events. Religious violence does not exclusively include acts which are committed by religious groups, instead, it includes acts which are committed against religious groups.

Guillermo Gaviria Correa was the state governor of Antioquia, a province of over 6 million people in northwestern Colombia. Kidnapped by FARC guerrillas during a march against violence on April 21, 2002, he was held captive for over a year deep in the northwestern colombian jungle, bordering between Antioquia and Chocó, until he was killed there by the FARC along with other nine fellow hostages, including the politician and former Minister of defense, Gilberto Echeverri Mejía, in response to an attempted military rescue back on May 5, 2003. Gaviria Correa's letters survived his execution, and were published as Diary of a Kidnapped Colombian Governor. His gubernatorial agenda also survived, carried on by his younger brother Anibal. Gaviria Correa was nominated posthumously for the 2004 Nobel Peace Prize, but did not receive the prize that year.

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In Jainism, ahiṃsā is a fundamental principle forming the cornerstone of its ethics and doctrine. The term ahiṃsā means nonviolence, non-injury, and absence of desire to harm any life forms. Veganism, vegetarianism and other nonviolent practices and rituals of Jains flow from the principle of ahimsa. There are five specific transgressions of Ahimsa principle in Jain scriptures – binding of animals, beating, mutilating limbs, overloading, withholding food and drink. Any other interpretation is subject to individual choices and not authorized by scriptures.

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Emmanuel Charles McCarthy is an American priest of the Melkite Catholic Church, as well as a peace activist and author.

Glenn Durland Paige was an American political scientist. He was Professor Emeritus of political science at the University of Hawaiʻi and Chair of the Governing Council of the Center for Global Nonkilling. Paige is known for developing the concept of nonkilling, his studies on political leadership, and the study of international politics from the decision-making perspective with a case study of President Harry S. Truman's decision to involve the United States in the Korean War.

<span class="mw-page-title-main">Center for Global Nonkilling</span> International non-profit organization

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References

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