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Anarcho-pacifism (also pacifist anarchism or anarchist pacifism) is a tendency within the anarchist movement which rejects the use of violence in the struggle for social change and the abolition of the state.〔George Woodcock. ''Anarchism: A History of Libertarian Ideas and Movements'' (1962)〕〔("Resisting the Nation State, the pacifist and anarchist tradition" by Geoffrey Ostergaard )〕 The main early influences were the thought of Henry David Thoreau〔 and Leo Tolstoy while later the ideas of Mohandas Gandhi gained importance.〔〔 Pacifist anarchism "appeared mostly in The Netherlands, Britain, and the United States, before and after the Second World War and has continued since then in the deep in the anarchist involvement in the protests against nuclear armament.". == History == Henry David Thoreau (1817–1862) was an important early influence in individualist anarchist thought in the United States and Europe. Thoreau's essay "Civil Disobedience" (''Resistance to Civil Government'') was named as an influence by Mohandas Gandhi, Martin Luther King, Jr., Martin Buber and Leo Tolstoy due to its advocacy of nonviolent resistance.〔 According to the Peace Pledge Union of Britain, it was also the main precedent for anarcho-pacifism.〔 Thoreau himself did not subscribe to pacifism, and did not reject the use of armed revolt. He demonstrated this with his unqualified support for John Brown and other violent abolitionists,〔(James Mark Shields, "Thoreau’s Lengthening Shadow: Pacifism and the Legacy of 'Civil Disobedience'”' Bucknell University website )〕 writing of Brown that "The question is not about the weapon, but the spirit in which you use it."〔(Michael Meyer "Thoreau's Rescue of John Brown from History" Studies in the American Renaissance (1980), pp. 301-316 )〕 In the 1840s, the American abolitionist and advocate of nonresistance Henry Clarke Wright and his English follower Joseph Barker rejected the idea of governments and advocated a form of pacifist individualist anarchism.〔Brock, Peter, ''Pacifism in Europe to 1914'', Princeton, N.J. : Princeton University Press, 1972, ISBN 0691046085 (p. 395-6).〕 At some point anarcho-pacifism had as its main proponent Christian anarchism. The Tolstoyan movement in Russia was the first large-scale anarcho-pacifist movement. The predominantly peasant movement set up hundreds of voluntary anarchist pacifist communes based on Leo Tolstoy's interpretation of Christianity as requiring absolute pacifism and the rejection of all coercive authority. The movement's adherents were active throughout Russia and followed a vegetarian diet. Because of their refusal to recognize the authority of the Tsarist state they were targeted for severe repression and many were killed outright or relocated to Siberia. After the Bolshevik Revolution they were again targeted for repression because they refused to recognize the authority of the new socialist state, just as they had refused to recognize the authority of its predecessor. Most of them were killed in the purges under Lenin and Stalin. Violence has always been controversial in anarchism. While many anarchists embraced violent propaganda of the deed during the nineteenth century, anarcho-pacifists directly opposed violence as a means for change. Tolstoy argued that anarchism must be nonviolent since it is, by definition, opposition to coercion and force, and that since the state is inherently violent, meaningful pacifism must likewise be anarchistic. Ferdinand Domela Nieuwenhuis was also instrumental in establishing the pacifist trend within the anarchist movement. In France anti-militarism appeared strongly in individualist anarchist circles, as Émile Armand co-founded "Ligue Antimilitariste" in December 1902 with fellow anarchists Georges Yvetot, Henri Beylie, Paraf-Javal, Albert Libertad and Émile Janvion. The ''Ligue antimilitariste'' was to become the French section of the ''Association internationale antimilitariste'' (AIA) founded in Amsterdam in 1904. Tolstoy's philosophy was cited as a major inspiration by Mohandas Gandhi, an Indian independence leader and pacifist who self-identified as an anarchist. "Gandhi's ideas were popularised in the West in books such as Richard Gregg's ''The Power of Nonviolence'' (1935), and Bart de Ligt's ''The Conquest of Violence'' (1937). The latter is particularly important for anarchists since, as one himself, de Ligt specifically addressed those who lust for revolution. 'The more violence, the less revolution,' he declared. He also linked Gandhian principled nonviolence with the pragmatic nonviolent direct action of the syndicalists. (The General Strike is an expression of total noncooperation by workers, though it should be added that most syndicalists believed that the revolution should be defended by armed workers.)"〔(Resisting the Nation State. The pacifist and anarchist tradition by Geoffrey Ostergaard )〕 ''The Conquest of Violence'' alludes to Kropotkin's ''The Conquest of Bread''.〔("Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s" by Andrew Cornell )〕 As a global movement, anarchist pacifism emerged shortly before World War II in the Netherlands, United Kingdom and United States and was a strong presence in the subsequent campaigns for nuclear disarmament. The American writer Dwight Macdonald endorsed anarcho-pacifist views in the 1940s and used his journal ''Politics'' to promote these ideas. 〔Wald, Alan M. ''The New York Intellectuals: The Rise and Decline of the Anti-Stalinist Left From the 1930s to the 1980s''. UNC Press Books, 1987 ISBN 0807841692, (p. 210).〕 For Andrew Cornell "Many young anarchists of this period departed from previous generations both by embracing pacifism and by devoting more energy to promoting avant-garde culture, preparing the ground for the Beat Generation in the process. The editors of the anarchist journal ''Retort'', for instance, produced a volume of writings by WWII draft resistors imprisoned at Danbury, Connecticut, while regularly publishing the poetry and prose of writers such as Kenneth Rexroth and Norman Mailer. From the 1940s to the 1960s, then, the radical pacifist movement in the United States harbored both social democrats and anarchists, at a time when the anarchist movement itself seemed on its last legs."〔Andrew Cornell. ("Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." ) Perspectives 2009. Institute for Anarchist Studies *David Graeber. ("THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007" ). HAOL, No. 21 (Invierno, 2010), 123-131〕 A leading British anarcho-pacifist was Alex Comfort who considered himself "an aggressive anti-militarist," and he believed that pacifism rested "solely upon the historical theory of anarchism."〔For discussions of Comfort's political views, see ''Demanding the Impossible: A History of Anarchism'' (1992) by Peter Marshall, and ''Anarchist Seeds Beneath the Snow'' (2006) by David Goodway.〕 He was an active member of CND. Among the works on anarchism by Comfort is ''Peace and Disobedience'' (1946), one of many pamphlets he wrote for ''Peace News'' and the Peace Pledge Union, and ''Authority and Delinquency in the Modern State'' (1950).〔 He exchanged public correspondence with George Orwell defending pacifism in the open letter/poem "Letter to an American Visitor" under the pseudonym "Obadiah Hornbrooke."〔''Complete Essays, Journalism and Letters of George Orwell'' volume II, pg. 294-303〕 "In the 1950s and 1960s anarcho-pacifism began to gel, tough-minded anarchists adding to the mixture their critique of the state, and tender-minded pacifists their critique of violence.".〔 Within the context of the emergence of the New Left and the African-American Civil Rights Movement (1955–1968) "several themes, theories, actions, all distinctly libertarian, began to come to the fore and were given intellectual expression by the American anarcho-pacifist, Paul Goodman."〔 Other notable anarcho-pacifist historical figures include Ammon Hennacy, Dorothy Day and, for a brief period between 1939 and 1940, Jean-Paul Sartre.〔Taylor, John, "Abandoning Pacifism: The Case of Sartre", ''Journal of European Studies'', Vol. 89, 1993〕 Dorothy Day, (November 8, 1897 – November 29, 1980) was an American journalist, social activist and devout Catholic convert; she advocated the Catholic economic theory of distributism. She was also considered to be an anarchist,〔Day, Dorothy. (''On Pilgrimage - May 1974'' ), "There was no time to answer the one great disagreement which was in their minds--how can you reconcile your Faith in the monolithic, authoritarian Church which seems so far from Jesus who "had no place to lay his head," and who said "sell what you have and give to the poor,"--with your anarchism? Because I have been behind bars in police stations, houses of detention, jails and prison farms, whatsoever they are called, eleven times, and have refused to pay Federal income taxes and have never voted, they accept me as an anarchist. And I in turn, can see Christ in them even though they deny Him, because they are giving themselves to working for a better social order for the wretched of the earth."〕〔(''Anarchist FAQ - A.3.7 Are there religious anarchists?'' ), "Tolstoy's ideas had a strong influence on Gandhi, who inspired his fellow country people to use non-violent resistance to kick Britain out of India. Moreover, Gandhi's vision of a free India as a federation of peasant communes is similar to Tolstoy's anarchist vision of a free society (although we must stress that Gandhi was not an anarchist). The Catholic Worker Movement in the United States was also heavily influenced by Tolstoy (and Proudhon), as was Dorothy Day a staunch Christian pacifist and anarchist who founded it in 1933."〕〔Reid, Stuart (2008-09-08) (Day by the Pool ), ''The American Conservative''〕 and did not hesitate to use the term.〔Day, Dorothy.(''On Pilgrimage - February 1974'' ), "The blurb on the back of the book Small Is Beautiful lists fellow spokesmen for the ideas expressed, including "Alex Comfort, Paul Goodman and Murray Bookchin. It is the tradition we might call anarchism." We ourselves have never hesitated to use the word."〕 In the 1930s, Day worked closely with fellow activist Peter Maurin to establish the Catholic Worker movement, a nonviolent, pacifist movement that continues to combine direct aid for the poor and homeless with nonviolent direct action on their behalf. The cause for Day's canonization is open in the Catholic Church. Ammon Hennacy (July 24, 1893 – January 14, 1970) was an American pacifist, Christian anarchist, vegetarian, social activist, member of the Catholic Worker Movement and a Wobbly. He established the "Joe Hill House of Hospitality" in Salt Lake City, Utah and practiced tax resistance. Charles-Auguste Bontemps was a prolific author mainly in the anarchist, freethinking, pacifist and naturist press of the time.〔("Charles-Auguste Bontemps" at Ephemeride Anarchiste )〕 His view on anarchism was based around his concept of "Social Individualism" on which he wrote extensively.〔 He defended an anarchist perspective which consisted on "a collectivism of things and an individualism of persons."〔("BONTEMPS Auguste, Charles, Marcel dit « Charles-Auguste » ; « CHAB » ; « MINXIT »" at ''Dictionnaire International des Militants Anarchistes'' )〕 Gérard de Lacaze-Duthiers was a French writer, art critic, pacifist and anarchist. Lacaze-Duthiers, an art critic for the Symbolist review journal ''La Plume'', was influenced by Oscar Wilde, Nietzsche and Max Stirner. His (1906) ''L'Ideal Humain de l'Art'' helped found the 'Artistocracy' movement - a movement advocating life in the service of art.〔Joseph W. Peterson, (Gérard de Lacaze-Duthiersm Charles Peguy, and Edward Carpenter: an examination of neo-Romantic radicalism before the Great War ), MA thesis, Clemson University, 2010, pp. 8, 15-30〕 His ideal was an anti-elitist aestheticism: "All men should be artists".〔Lacaze-Duthiers, ''L'Ideal Humain de l'Art'', pp.57-8.〕 Jean-René Saulière (also René Saulière) (Bordeaux, September 6, 1911- January 2, 1999) was a French anarcho-pacifist, individualist anarchist and freethought writer and militant who went under the pseudonym André Arru.〔("ARRU, André (SAULIÈRE Jean, René, Gaston dit)" at Dictionnaire des Militants Anarchistes )〕 During the late 1950s he establishes inside the Fédération des Libres Penseurs des Bouches du Rhône, the Group Francisco Ferrer〔("Courte biographie (2ème partie)" )〕 and in 1959 he joins the Union des Pacifistes de France (Union of Pacifists of France).〔 From 1968 to 1982, Arru alongside the members of the Group Francisco Ferrer publishes ''La Libre Pensée des Bouches du Rhône''. Movement for a New Society(MNS), a national network of feminist radical pacifist collectives that existed from 1971 to 1988",〔Andrew Cornell. ("Anarchism and the Movement for a New Society: Direct Action and Prefigurative Community in the 1970s and 80s." ) Perspectives 2009. Institute for Anarchist Studies〕 is sometimes identified as anarchist, 〔David Graeber. ("THE REBIRTH OF ANARCHISM IN NORTH AMERICA, 1957-2007" ). HAOL, No. 21 (Invierno, 2010), 123-131〕 although they did not identify themselves as such.〔(1. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Anarcho-pacifism」の詳細全文を読む スポンサード リンク
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