Lihat sumber Pasifisme

{{Anti-war topics}}
[[Berkas:World-Day-of-Prayer-for-Peace Assisi 2011.jpg|400px|jmpl|]]
'''Arah Pasifisme''' adalah perlawanan terhadap [[perang]] atau [[kekerasan]] sebagai sarana untuk menyelesaikan pertikaian. Pasifisme mencakup pandangan yang berspektrum luas yang merentang dari keyakinan bahwa pertikaian internasional dapat dan harus diselesaikan secara damai, hingga perlawanan mutlak terhadap penggunaan kekerasan, atau bahkan paksaan, dalam keadaan apapun.

Pasifisme dapat didasarkan pada prinsip atau [[pragmatisme]]. Pasifisme berprinsip (atau Deontologis) didasarkan pada keyakinan bahwa baik perang, penggunaan senjata maut, kekerasan atau kekuatan atau [[paksaan]] secara moral adalah salah. Pasifisme pragmatis (atau Konsekuensial) tidak memegang prinsip mutlak demikian melainkan menganggap ada cara-cara yang lebih baik untuk memecahkan suatu pertikaian daripada perang atau menganggap manfaat-manfaat perang tidak sebanding dengan ongkosnya.

'''Merpati''' atau '''kelompok garis lunak''' adalah istilah yang digunakan secara informal, biasanya dalam politik, untuk orang-orang yang lebih suka menghindari perang atau memilih perang sebagai jalan terakhir. Sebagian orang yang disebut ''merpati'' tidak menganggap posisi mereka sebagai pasifis karena mereka berpandangan bahwa perang dapat dibenarkan dalam keadaan-keadaan tertentu (lihat [[Doktrin tentang Perang yang Sah]]). Deskripsi ini merujuk kepada kisah tentang [[Bahtera Nuh]] yang melukiskan burung merpati sebagai lambang pengharapan akan keselamatan dan perdamaian. Lawan dari merpati adalah '''rajawali''' atau '''kelompok garis keras'''.

Sebagian orang, yang menganggap dirinya pasifis, kadang-kadang meskipun menentang perang, kenyataannya tidak menentang semua penggunaan kekerasan, kekuatan fisik terhadap orang lain atau perusakan terhadap [[harta milik]]. Kaum [[anti-militer]], misalnya, secara spesifik menentang lembaga-lembaga [[militer]] [[negara kebangsaan]] modern ketimbang mendukung "kekerasan" pada umumnya. Kaum pasifis lainnya mengikuti prinsip-prinsip [[anti-kekerasan]], karena yakin bahwa hanya [[perlawanan tanpa kekerasan|tindakan anti kekerasanlah]] yang dapat dibenarkan.

== Sejarah ==
[[Berkas:Apotheosis.jpg|jmpl|kiri|300px|Lukisan [[Vasily Vereshchagin|Vereschagin]] ''Apotheosis of War'' (1871) dikagumi sebagai salah satu ungkapan artistik yang paling awal tentang pasifisme.]]
Anjuran pasifisme dapat ditemukan jauh di dalam sejarah dan literatur. Misalnya kecintaan akan seluruh kehidupan, manusia maupun bukan manusia, adalah ajaran sentral dalam Jainisme yang didirikan oleh Mahavira [[599]]-[[527]] SM. Nyawa manusia dihargai sebagai suatu kesempatan yang unik dan jarang untuk mencapai pencerahan, dan membunuh seseorang - siapapun juga - apapun juga kejahatan yang mungkin telah dilakukannya, adalah suatu tindakan memuakkan dan tidak dapat dibayangkan. Di [[Yunani kuno]], dua contoh dari [[Perang Peloponesos]] 431–404 SM adalah protes anti kekerasan dari [[Hegetorides]] yang berasal dari [[Thasos]], dan mogok seks kaum perempuan [[Athena]] dalam komedi [[Aristophanes]] [[Lysistrata]].

Banyak orang yang menganggap [[Yesus]] sebagai seorang pasifis, berdasarkan [[Khotbah di Bukit]]nya. Di sini, Yesus mengajarkan "Janganlah kamu melawan orang yang berbuat jahat kepadamu," dan sebaliknya "siapapun yang menampar pipi kananmu, berilah juga kepadanya pipi kirimu. Dan kepada orang yang hendak mengadukan engkau karena mengingini bajumu, serahkanlah juga jubahmu." [http://sabdaweb.sabda.org/passages/?p=Mat.+5%3A39-40&s=on]

[[Gereja-gereja damai]], [[Religious Society of Friends]] (Quakers), [[Amish]], [[Menonit]] dan [[Gereja Brethren]], telah berabad-abad menjadi gereja-gereja pasifis. Koloni Pennsylvania yang dikuasai kaum Quaker menerapkan kebijakan publik yang pasifis dan anti-militersitik. Provinsi koloni ini selama 75 tahun, dari [[1681]] hingga [[1756]], pada dasarnya tidak bersenjata dan sedikit saja terlibat atau bahkan sama sekali tidak dalam peperangan selama periode itu. Pada abad ke-19 sentimen anti perang berkembang. Banyak kelompok dan gerakan Many [[sosialisme|sosialis]] pada abad itu yang [[anti militer]], dengan alasan bahwa perang pada hakikatnya adalah sebuah bentuk paksaan pemerintah atas [[kelas pekerja]], yang dipaksa untuk berperang dan mati dalam perang yang tidak memberikan keuntungan apapun kepada mereka atas perintah dari tuan-tuan politik dan ekonomi mereka yang tidak pernah menderita di garis depan peperangan. Pembunuhan atas pemimpin sosialis Prancis [[Jean Jaurès]] pada [[31 Juli]] [[1914]] dan keputusan [[Internasional Kedua]] untuk kemudian meninggalkan [[chauvinisme]] dan [[militerisme]] serta kegagalan untuk berhasil menentang [[Perang Dunia I]] dianggap sebagai salah satu kegagalan terbesar gerakan sosialis.

[[Leo Tolstoy|Tolstoy]] adalah penganjur pasifisme yang gigih lainnya. Dalam salah satu karyanya yang belakangan, [[Kerajaan Allah ada di antara kamu]], Tolstoy memberikan sejarah, uraian, dan pembelaan terhadap pasifisme.

Di [[Aotearoa]]/[[Selandia Baru]] pada paruhan kedua dari abad ke-19, Britania dan para pemukim kolonial, menggunakan banyak taktik untuk mendapatkan tandah dari orang-orang [[Māori]], termasuk peperangan. Dalam salah satu kasus, seorang pemimpin Māori begitu meyakinkan sehingga ia mampu menganjurkan para pejuangnya untuk mempertahankan hak-hak mereka tanpa menggunakan senjata, dalam suasana di mana para pejuang yang sama telah mengalahkan lawan-lawan mereka pada tahun-tahun sebelumnya,Te Whiti-o-Rongomai meyakinkan 2000 orang untuk menyambut para pasukan yang bertekad untuk perang ke desa mereka dan bahkan menaawrkan makanan dan minuman. Pemimpin yang penuh damai ini pula membiarkan dirinya dan rakyatnya ditahan tanpa perlawanan. [[Berkas:WeFightCartoon.jpg|jmpl|300px|ka|"Leading Citizens want War and declare War; Citizens Who are Led fight the War" 1910 cartoon]]

<!--[[Gandhi]]  ([[1869]] - [[1948]]) was a major political and spiritual leader of India, and the Indian independence movement. He was the pioneer of [[Satyagraha]] the resistance of tyranny through mass civil disobedience strongly founded upon [[Ahimsa]] (total non-violence), which led India to independence, and has inspired movements for civil rights and freedom across the world. 

In the aftermath of World War I there was a great revulsion with war in much of the West, and pacifist doctrines gained many new adherents. However pacifist literature or public advocation of anti-war ideals was banned in some nations, such as [[Italy]] under [[Benito Mussolini|Mussolini]], the [[Soviet Union]], and in [[Germany]] after the rise of [[Adolf Hitler|Hitler]]. In these nations, pacifism was denounced as cowardice.  With the start of [[World War II]], pacifist sentiment declined. [[Bertrand Russell]] argued that the necessity of defeating Hitler was a unique circumstance where war was not the worst of the possible evils; he called his position ''relative pacifism''. [[H. G. Wells]], who had claimed after the armistice ending World War I that the British had suffered more from the war than they would have from submission to Germany, urged in 1941 a large-scale British offensive on the continent of Europe to combat Hitler and [[Nazism]].

Pacifist sentiment rose a generation later in the 1960s. Notably, [[Martin Luther King, Jr]] ([[1929]] - [[1968]]) was a [[Baptist]] [[Minister of religion|minister]], who was considered the leader of the [[American Civil Rights Movement (1955-1968)|American civil rights movement]]. In [[1960]], [[Thich Nhat Hanh]] came to the U.S. to study [[comparative religion]] at [[Princeton University]], and he was subsequently appointed lecturer in Buddhism at [[Columbia University]]. Thich Nhat Hanh had written a letter to Martin Luther King in 1965 entitled: “Searching for the Enemy of Man” and it was during his 1966 stay in the U.S. that Thich Nhat Hanh met with Martin Luther King and urged him to publicly denounce the Vietnam War.<ref>"Searching for the Enemy of Man", in Nhat Nanh, Ho Huu Tuong, Tam Ich, Bui Giang, Pham Cong Thien. ''Dialogue''. Saigon: La Boi, 1965. P. 11-20., archived on the African-American Involvement in the Vietnam War website [http://www.aavw.org/protest/king_journey_abstract09.html]</ref> Dr. King gave his famous speech at the [[Riverside Church]] in [[New York City]] in [[1967]]<ref>"Beyond Vietnam", April 4, 1967, speech made by Dr. Martin Luther King, Jr. at the Riverside Church, NYC, archived on the African-American Involvement in the Vietnam War website  [http://www.aavw.org/special_features/speeches_speech_king01.html]</ref>, his first to publicly question the U.S. involvement in Vietnam.

== Pragmatic pacifism ==
"Pacifist" often less technically describes a person who accepts risks to her or himself and others, or prefers the penalties which might accompany a non-aggressive stance even in extreme circumstances, for the sake of avoiding a violent or military solution especially in [[politics]]. A pacifist person may be distinguished as more than usually confident in peaceful means for the resolution of any conflict, more of a pacifist than others, earning the reputation as a "dove" or a "peacemaker". Pacifism also describes a stance in particular circumstances, in contrast with those who believe that the circumstances justify violence. An advocate of a pacifist strategy may be more optimistic or opposed to violence in the situation, differing from her or his non-pacifist counterpart only in her or his assessment of the means the situation calls for. Positions which advise non-aggression under normal circumstances but reserve the right to self-defense under crisis, while not pacifist in an ideal sense, may be called
pacifist in a pragmatic sense, reflecting strong commitment to the natural and nearly universal preference of peace over war.

The political theory of [[Green parties]] lists "[[non-violence]]" and "[[decentralization]]" towards anarchist co-operatives or minimalist village government, as two of their ten key values. However, in power, Greens like all politicians often compromise, e.g. German Greens in the cabinet of Social Democrat [[Gerhard Schröder]] supported an intervention by German troops in [[Afghanistan]] in 2001, but on condition that they host the peace conference in Berlin — and during the 2002 election campaign forced Schröder to swear that no German troops would invade Iraq.

This suggests that many who advocate "non-violence" or pacifism, especially political parties that participate in government, actually advocate what is more properly called [[de-escalation]] or even [[arms reduction]] (on a very large scale) rather than outright [[disarmament]] (which is advocated by many pacifists). Many outstanding pacifists of this sort have taken part in defensive military actions when their countries were attacked, but others prefer to leave their country if it is preparing for aggressive war (such as Germany in the [[1930s]]). Clearly a party that writes and enforces law is not non-violent. It can be pacifist, however, by refusing participation in external conflicts, refusing to supply weapons, and sheltering refugees but not combatants. There are many definitions of such "pragmatic pacifism".

== Principled or radical pacifism ==
While those who believe that war is normally preferable to peace are rare indeed, pacifism as a distinctive belief is not at all common. The distinction of pacifism is not only an extraordinary faith in the effectiveness or benefits of peaceful means of resolution of conflict, but the principled rejection of all justification of violent means under any circumstances. At a minimum, this stance is adopted as a matter of personal conviction limited to one's own choices, which sometimes leaves the individual conscientiously free to serve in a war effort as a non-combatant if required to do so. Some people who felt they could not in good conscience fight in a war served as ambulance drivers during [[World War I]]; others were jailed, such as the American pacifist agitator [[David Dellinger]]. 

The ultimate pragmatic argument that may be offered by pacifists is that violent resistance to violence always fails to bring about peace, that war can only be expected to establish a realignment of forces under principles of violence.  Besides, pacifists may argue, war frequently fails to accomplish the political or economic ends to which it is supposedly directed, nor do the benefits usually outweigh the cost, and rarely in actuality is war motivated by the high ideals that its supporters use to justify it.  Not all forms of radical pacifism make pragmatic assumptions, and rather simply oppose violence as such.  Radical pacifism is controversial, and only a few religions (such as the [[Jainism]], several [[Buddhist]] traditions and the [[peace churches]] of [[Christianity]]) advocate it.

Pacifism has both a passive component (refusing to fight) and an active component (working for peace). Many pacifists may seek to be recognized [[conscientious objector]]s by their government, and may actively seek other ways to avoid all participation in their nation's maintenance or use of military forces. Pacifists believe that if their community is threatened by a crisis of aggressive opposition, all aggression as such should be opposed, including self-defensive "aggression". Those who advocate a philosophy of total non-violence at all levels may offer pragmatic arguments for the benefits of non-violent resistance; however, a radical pacifistic position is in the final analysis a moral, spiritual or religious principle intended to be maintained at all cost, and therefore does not necessarily imply any optimistic expectation for the material benefits of this policy. Radical pacifists would believe that it is better to be killed while sticking firmly to their principles of nonviolence than to fight back and survive (principle over practicality). They would consider submitting to violence against them the only morally acceptable option, and consider their death noble martyrdom.

Today, some countries (for example, [[Swiss Civilian Service|Switzerland]], [[Norway]] and [[Germany]]) offer [[civilian service]] in order to allow pacifists not to go into the military.

== Pacifism and international aggressions ==
Some pacifists and [[multilateralism|multilateralists]] are in favor of the establishment of a [[world government]] as a means to prevent and control international aggression without the [[UN Security Council Veto Power|UN veto]] problem.  Many large regions (such as the [[United States]], [[India]] and [[Europe]]) have banded (or have been banded) together to form a political entity. Groups of people within the organization may not like or agree with each other. However war between themselves is considered very unlikely. A world government, however, is less likely when different regions are separated by culture, language and economic development. These give rise to frictions due to different perspectives on laws and on social equality. There is less of a feeling of 'us'. It is also easier for politicians to divide up such separated people by appealing to [[tribal]] feelings.

== Pacifism and religion ==
A commitment to pacifism is often based on [[religion|religious]] beliefs. In particular, many [[Buddhism|Buddhists]], [[Hindus]] and [[Jains]] are pacifist, as are [[Unitarian Universalist|Unitarian Universalists]] and some Christian groups including [[Religious Society of Friends]], [[Mennonite|Mennonites]], [[Church of the Brethren]].  Strictly speaking, [[Jehovah's Witnesses]] espouse [[neutrality]] rather than pacifism, a complete rejection of any type of participation in war, but do not consider themselves pacifists. There have also been non-violent movements in Islam, in the 20th century the [[Khudai Khidmatgar ]] movement being a classic example of non-violence being used successfully in combination against a colonial ruler. 

Though [[Jesus]] clearly espoused a philosophy of peace, there is some disagreement as to the extent of Jesus' pacifism.  Certain Christian denominations, known as [[peace churches]], have taken the position that he was constant in his pacifist aims, and believe further that early Christianity was essentially pacifist in nature. The Russian novelist [[Leo Tolstoy]] was a Christian pacifist. He argued that Christians were obliged to be pacifists, and that pacifists, in turn, were obliged to be [[Christian anarchism|anarchists]] — since government is based on the use of [[coercion|force]]. Tolstoy was influenced by [[Henry David Thoreau]]'s writings on [[civil disobedience]]. Tolstoy's own writings on pacifism and [[nonresistance]] influenced [[Mahatma Gandhi|Gandhi]]'s [[nonviolent resistance]] movement in the 1930's.

In the modern era, theologians such as [[Mennonite]] [[John Howard Yoder]] and [[United Methodist]] [[Stanley Hauerwas]] have been strong advocates for Christian pacifism.  Both have strengthened the pacifist argument with sophisticated philosophical underpinnings, grounded in the [[Bible]] and the life, words, and person of [[Jesus]].

Non-pacifistic religions, including [[Judaism]], many variants of [[Christianity]], and  of [[Islam]], have usually made no pretense of meaning "pacifism" when they teach that there exists an obligation to pursue peace: typically constructing rules, sometimes very elaborately defined, under which the use of aggression for the establishment and maintenance of justice may be legitimate. Non-pacifist Christians typically interpret Christ to have taught patience under even extreme religious persecution, but do not directly extend the teaching as a rule for the governance of nations or the strategies of police forces.  Most (the [[Roman Catholic Church]] in particular) adopt some formulation of the [[Just War Theory]], by which the use of violence or force is deemed legitimate and necessary under certain circumstances, on which occasions non-participation may be judged morally wrong.  Most modern [[Born again]] and [[Charismatic Christianity|charismatic]] Christian faith traditions hold to this [[Catholic]] theory on what constitutes a just war.

Religions without a pacifist stance usually emphasize the inherent limitations of aggression, but do not teach that force is in fundamental contradiction of their basic principles. However, nearly all religions reject violence as a means of [[proselytism]] although there are notable cases in which this principle has been ignored, such as the [[Roman Empire#Christian Empire (324–395)|massacre of the Thessalonicans]] under Roman Emperor [[Theodosius I]].

Some members of the pacifist religions and philosophies have sometimes approved the use of force in apparent contradiction of their principles, although not always by taking up weapons themselves. During World War II some members of Quaker and Mennonite churches in the United States served as medical workers in the army or put aside their pacifist beliefs altogether and fought in the battlefield.

===Pacifist social movements in Buddhism===
In Buddhism, leaders of pacifist movements often go to great lengths to effect change. For example,  [[Daw Aung San Suu Kyi]] is a [[nonviolence|nonviolent]] pro-[[democracy]] activist and leader of the [[National League for Democracy]] in [[Myanmar]] (Burma). A devout [[Buddhism|Buddhist]], Suu Kyi won the [[Rafto Prize]] and the [[Sakharov Prize|Sakharov Prize for Freedom of Thought]] in 1990 and in 1991 was awarded the [[Nobel Peace Prize]] for her peaceful and non-violent struggle under a repressive [[military dictatorship]]. One of her most famous speeches is the "Freedom From Fear" speech, which begins "It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it."

Also famous for leading a pacifist movement, [[Tenzin Gyatso]] is the fourteenth and current [[Dalai Lama]], and as such, is often referred to in Western media as simply '''The Dalai Lama'''. On [[November 17]] [[1950]], at the age of fifteen, he was enthroned as Tibet's [[Head of State]] and most important political ruler, while Tibet faced occupation by the forces of the [[People's Republic of China]]. After the collapse of the [[Tibetan resistance movement]] in [[1959]], Tenzin Gyatso fled to [[India]], where he was active in establishing the [[Central Tibetan Administration]] (the Tibetan government in exile) and preserving Tibetan [[culture]] and [[education]] among the thousands of refugees who accompanied him. A [[charisma]]tic figure and noted public speaker, Tenzin Gyatso is the first Dalai Lama to travel to the [[Western world|West]], where he has helped to spread [[Western Buddhism|Buddhism]] and to publicise the cause of [[Free Tibet]].  In [[1989]], he was awarded the [[Nobel Peace Prize]].

===Christian peace churches===
[[Peace churches]] are Christian denominations explicitly advocating pacifism.  The term '''historic peace churches''' refers specifically to three church traditions: the [[Church of the Brethren|Brethren]], [[Anabaptist]] (comprising [[Mennonites]], [[Amish]], and [[Hutterites]]), and the [[Quakers]] (Society of Friends).  The historic peace churches have, from their origins as far back as the 16<sup>th</sup> century, always taken the position that [[Jesus]] was himself a pacifist who explicitly taught and practiced pacifism, and that his followers must do likewise.  Some pacifist churches vary on whether physical force can ever be justified in [[self-defense]] or protecting others, as many adhere strictly to [[nonresistance]] when confronted by violence, but all would traditionally agree that violence on behalf of a country or a government is proscribed for Christians.

===Pacifism in mainstream Christian denominations===
The origins of the mainstream Christian pacifist movements can be traced back to the 1930s, when, in the wake of the First World War, modern pacifism emerged.  It was first seen in predominantly intellectual circles, both religious and secular, initially in the [[United Kingdom]].  In previous decades in that nation it had been associated with other radical movements, such as the [[suffragettes]].  In the backlash after the war, many writers, such as [[Virginia Woolf]], [[Olaf Stapledon]] and [[Aldous Huxley]] brought pacifism to the forefront of intellectual thought.  This caused many theologians and clergy to reassess their previously held positions.

Possibly the key figure in making pacifism "respectable" to the general public was Richard "Dick" Sheppard, an Anglican priest prominent due to his position as broadcaster of the BBC's first religious program.  Sheppard, a former army chaplain, had come to believe that war, militarism and nationalism was blatantly counter to Christ's teachings.  He thus founded the hugely successful "[[Peace Pledge Union]]," a secular organisation committed to "No More War!"  The "Pledge" was as follows:  "I renounce war and never again, directly or indirectly, will I support or sanction another."  Within one year, Sheppard had 100 000 signatories to his cause, though the many were to later break this oath and fight in the [[Second World War]].  Sheppard's Christian philosophy can perhaps best be summarised by this quote, "Not peace at any price, but love at all costs. At all costs...Though my enemy slay me, I will die rather than hate him."  Sheppard died in [[1937]], the loss of his charismatic presence being a huge blow to his organisation, occurring as it did at a time when the faith of some members was wavering due to the rise of [[Nazism]] in mainland [[Europe]].  That same year, a specifically Anglican offshoot of the [[Peace Pledge Union]], the [[Anglican Pacifist Fellowship]], emerged.  Both the PPU and APF are still in existence and are highly active in "constructive" or "positive" efforts towards peace (a contrast to the earlier "negative" pacifism, which defined itself as "anti-military" and "anti-war" without offering any pragmatic solutions to support this ideology.) 

Also see [[War Resisters' International]] and [[Fellowship of Reconciliation]].

In 2005, the APF had approximately 1500 members worldwide, both clergy and laymen.  Prominent early members of the APF included former British Labour Party leader (and Nobel Prize nominee) [[George Lansbury]], literary figure [[Vera Brittain]] and Anglican theologian [[Evelyn Underhill]].  These were involved in a number of campaigns in the late 1930s, the most prominent being a drive to ban bomber aircraft (due to their ability to inflict huge numbers of civilian casualties). This latter cause has been likened to today's anti-nuclear rallies.

The most notable Anglican of this period not to be a pacifist was the academic and writer [[C. S. Lewis]].  Lewis, in fact, denounced the movement on his radio show during the war years.  (It must be noted that many other theologians and clergy were blacklisted from broadcasting in this period by the authorities precisely due to their pacifist beliefs.)  It should also be noted that, whilst hugely influential as a populariser of religion, Lewis' pronouncedly conservative views on many issues are not those of mainstream Anglican theologians today. Perhaps the greatest success of APF has been the ratification of the pacifist position at two successive [[Lambeth Conferences]], though some Anglicans still would not regard themselves as pacifists. Amongst modern Anglican pacifists, [[Desmond Tutu]] is a prominent example. [[Rowan Williams]] led an almost united Anglican Church in Britain in opposition to the 2003 [[Iraq War]], mirrored by [[Peter Carnley]], who similarly led a front of bishops opposed to the [[Australian Government]]'s involvement in the invasion.  Again, though, this was as the result of the circumstances of this particular attack.  Whether opposition would occur to a more popularly supported war remains to be seen.

Within the Roman Catholic Church, the [[Pax Christi]] organisation is the premiere pacifist lobby group.  It holds positions similar to APF and indeed, the two organisations are known to work together on ecumenical projects.  Within the Roman Catholic world, there has been a discerible move towards a more pacifist position through the twentieth and early twenty-first centuries.  Indeed, the Popes [[Pope Benedict XV|Benedict XV]], [[Pope John XXIII|John XXIII]] and [[Pope John Paul II|John Paul II]] were all vocal in their opposition to specific wars.  However, the Roman Church has not declared itself to be specifically pacifist, nor has it returned to the practice of its pre-Augustinian days, whereby those who served in the military were barred from the Eucharist.

Since the nineteenth century there has been a notable trend among prominent lay Roman Catholics towards pacifism.  Individuals such as [[Dorothy Day]] and [[Henri Nouwen]] stand out among them.  In addition, martyred El Salvadorian Bishop [[Oscar Romero]] was notable for using non-violent resistance tactics and wrote meditative sermons focusing on the power of prayer and peace. By taking the name [[Pope Benedict XVI|Benedict XVI]], some suspect that [[Pope Benedict XVI|Joseph Ratzinger]] will continue the strong emphasis upon non-violent conflict resolution of his predecessor.  Whether this means a further move towards support for pacifist ideology remains to be seen.  It is significant that representatives from both conservative and liberal factions of the Roman Catholic communion are giving expression to pacifist ideology.

===Pacifism in the Bahá'í Faith===

The [[Bahá'í Faith]] has a pacifist view in establishing world peace and the spreading of their religion;<ref>{{cite book | first = Sandra | last=Mackey | title = The Iranian; Persia, Islam and the Soul of a Nation | publisher= The Penguin Group | date = 1998 | location = New York | url = http://bahai-library.com/?file=mackey_iranians_persia_islam}}</ref> [[Bahá'u'lláh]], the founder of the Bahá'í Faith abolished [[religious war|holy war]], and noted it as a central teaching of his faith.<ref>{{cite web | url = http://bahai-library.com/?file=wilmette_lawh_ridvan_notes | last = Troxel | first = Duane |coauthor = Cole, Juan; Lambden, Stephen | title = Tablet of Ridván: Wilmette Institute faculty notes | date =2003-10-17 | accessdate = 2006-09-13 | publisher = bahai-library.org}}</ref> However, the [[Bahai Faith|Bahá'í Faith]] does not have an absolute pacifistic position. For example Bahá'ís are advised to do social service instead of active army service, but when this is not possible due to obligations in certain countries, the [[Bahá'í laws|Bahá'í law]] of ''loyalty to one's government'' is preferred and the individual should perform the army service.<ref>{{cite web | url = http://bahai-library.com/?file=mazal_comparison_christianity_bahai.html&chapter=1 | title = Selected Topics of Comparison in Christianity and the Baha'i Faith | accessdate = 2006-09-13 | first = Peter | last = Mazal | date = 2003-10-21}}</ref><ref name="ud1">{{cite book | url=http://reference.bahai.org/en/t/se/UD/ud-136.html | first = Shoghi | last = Effendi | authorlink = Shoghi Effendi | title = Unfolding Destiny | pages = pp. 134-135}}</ref> [[Shoghi Effendi]], the Guardian of the Bahá'í Faith, noted that in the Bahá'í view, absolute pacifists are anti-social and exalt the individual over society which could lead to anarchy; instead he noted that the Bahá'í conception of social life follows a moderate view where the individual is not supressed or exalted.<ref>{{cite book | url = http://reference.bahai.org/en/t/se/DG/dg-144.html#gr1 | title = Directives from the Guardian | last = Effendi | first = Shoghi | authorlink = Shoghi Effendi | pages = pp.53-54 | publisher = Baha'i Publishing Trust | location = India}}</ref>

On the level of society, [[Bahá'u'lláh]] promotes the principle of collective security, which does not abolish the use of force, but prescribes "a system in which Force is made the servant of Justice." <ref>{{cite book |first=Shoghi
 |last=Effendi |authorlink= Shoghi Effendi |year= 1938 |title= The World Order of Bahá’u’lláh |publisher=Bahá'í Publishing Trust |location=Wilmette, Illinois, USA |id= ISBN 0-87743-231-7 |url= http://reference.bahai.org/en/t/se/WOB/wob-52.html#gr1 | pages = pp. 191-203}}</ref> The idea of collective security from the Bahá'í teachings states that if a government violates a fundamental norm of international law or provision of a future world constitution which Bahá'ís believe will be established by all nations, then the other governments should step in.<ref>{{cite journal | first = Danesh |last = Sarooshi | year = 1994 | title = Search for a Just Society, Review | journal = Baha'i Studies Review | volume = 4 | issue = 1 | url = http://bahai-library.com/?file=saroosh_huddleston_just_society | accessdate = 2006-09-13}}</ref>

== Peace and democracy ==
{{main|Democratic peace theory}}
The controversial democratic peace theory states that [[liberal democracies]] have never (or rarely) made war on one another. Furthermore, also lesser conflicts and internal violence is rare between and in democracies. It has also been argued that relatively rapid growth in the number of democratic states will in the not so distant future end warfare.

==Criticisms/paradoxes of Pacifism==

In some cases, it is possible that committing an act of violence might actually prevent further acts of violence (and reduce the "net-sum" of violence).  For example, invading a country might bring an end to a dictator's violent oppression and save millions of lives, even if many thousands died in the war. However, most pacifists would be against taking such violent action.  Some think situations like these provide an argument against pacifism.  World War II is often cited here. The logic is if the Nazis were unchallenged militarily, many more would have died under their oppressive rule. Critical to this belief is idea that there are evil people in the world and violent conflict is sometimes unavoidable. [[Edmund Burke]] may have captured this sentiment in his famous quote "The only thing necessary for the triumph of evil is for good men to do nothing." Although the "something" good men must do is not neccessarily violent.

The ideology and political practice of pacifism has been criticized by the liberal American activist [[Ward Churchill]], in his essay, ''[[Pacifism as Pathology: Notes on an American Pseudopraxis|Pacifism as Pathology]]''.  Churchill argues that the social and political advancements cited by pacifists as examples of non-violent action at work have always been made possible by concurrent violent struggles.

Some commentators, including [[Jan Narveson]], argue that pacifism is a self-contradictory doctrine.  Narveson claims that everyone has rights and corresponding responsibilities not to violate others' rights. Since pacifists give up their ability to protect themselves from violation of their right not to be harmed, then other people thus have no corresponding responsibility, thus creating a paradox of  rights. As Narveson puts it, “the prevention of infractions of that right is precisely what one has a right to when one has a right at all."  Narveson then discusses how rational persuasion is a good but often inadequate method of discouraging an aggressor. He considers that everyone has the right to use any means necessary to prevent deprivation of their civil liberties and force could be necessary.<ref>Narveson, Jan. 1965. “Pacifism: A Philosophical Analysis.” ''Ethics'', LXXV: 4, pp 259-271.</ref> -->

== Kutipan ==
{{cquote|Apa bedanya untuk yang mati, para yatim piatu, dan mereka yang kehilangan tempat bernaung, apakah penghancuran gila itu dilakukan atas nama totalitariansime atau nama yang suci dari kebebasan dan demokrasi? - [[Mahatma Gandhi]]}}
{{cquote|Sepanjang sejarah tidak ada perang yang tidak dilahirkan oleh pemerintah, pemerintah saja, terlepas dari kepentingan rakyat, yang baginya perang selalu merugikan, meskipun misalnya berhasil dimenangkan. - [[Leo Tolstoy]]}}
{{cquote| Membalas kekerasan dengan kekerasan akan melipatgandakan kekerasan, menambahkan kekelaman yang lebih mendalam kepada malam yang sudah tidak berbintang. Kekelaman tidak dapat menghalau kekelaman: hanya terang yang dapat melakukannya. Kebencian tidak dapat menghalau kebencian: hanya cinta kasih yang dapat melakukannya. Kebencian melipatgandakan kebencian, kekerasan melipatgandakan kekerasan, dan ketegaran melipatgandakan ketegaran dalam lingkaran kehancuran yang kian mendalam ... Reaksi berantai dari kuasa jahat - kebencian melahirkan kebencian, peperangan menghasilkan lebih banyak lagi peperangan - harus dipatahkan, atau kita akan terjerumus ke dalam liang pemusnahan yang gelap. -[[Martin Luther King Jr.]]}}
{{cquote|Menjadi pasifis di antara peperangan sama mudahnya dengan menjadi vegetarian di antara waktu makan. - [[Ammon Hennacy]]}}
{{cquote|Konsep anti-kekerasan adalah sebuah gagasan keliru. Ia mempradugakan adanya cinta kasih dan rasa keadilan pada pihak lawan kita. Bila lawan ini hanya akan kehilangan segala-galanya dan tidak akan memetik keuntungan apapun dengan melaksanakan keadilan dan cinta kasih, reaksinya hanya mungkin negatif. - [[George Jackson (Black Panther)|George Jackson]].}}
{{cquote|Karena kaum pasifis mempunyai lebih banyak kebebasan bertindak di negara-negara di mana jejak demokrasi bertahan, pasifisme dapat bertindak lebih efektif dalam merugikan demokrasi daripada menguntungkannya. Secara obyektif, seorang pasifis adalah pro Nazi.- [[George Orwell]].}}
{{cquote|Menjadi pasifis untuk menyelamatkan nyawa sendiri adalah normal, menjadi pasifis demi nyawa orang lain adalah pasifisme sejati. - [[Jacob Borer]]}}
{{cquote|Nabi Muhammad datang ke dunia dan mengajarkan kepada kita - Bahwa seorang Muslim adalah orang yang tidak pernah menyakiti siapapun juga baik dengan perkataan maupun dengan perbuatan, melainkan yang berusaha demi manfaat dan kebahagiaan makhluk-makhluk Allah. Percaya kepada Allah berarti mencintai sesama kita manusia. - [[Khan Abdul Ghaffar Khan]]}}

== Lihat pula ==
{{Ideology-small}}
* [[Ahimsa]]
* [[Anti-militerisme]]
* [[Anarkisme]]
* [[Aparigraha]]
<!--* [[Appeasement]]-->
* [[Anarkisme Kristen]]
* [[Daftar agama pasifis]]
* [[Christian Peacemaker Teams]]
* [[Kritik terhadap Perang melawan Terorisme]]
* [[Jainisme]]
* [[Khudai Khidmatgar]]
* [[Daftar pasifis]]
* [[Martialisme]]
* [[Militerisme]]
* [[Multilateralisme]]
* [[Zona bebas nuklir]]
* [[Anti perlawanan]]
* [[Anti kekerasan]]
* [[Perlawanan tanpa kekerasan]]
* [[Menentang Perang Vietnam]]
* [[Organisasi pasifis]]
* [[Perdamaian]]
* [[Kamp perdamaian]]
* ''[[Gereja-gereja damai]]'': [[Religious Society of Friends]] (Quakers), [[Amish]], [[Mennonit]], [[Serikat Persaudaraan]], [[Serikat Persaudaraan Polandia]]
* [[Menentang Perang Irak 2003]]
* [[Pro Life]] (Pro kehidupan)
* [[Protes terhadap Perang Irak 2003]]
* [[Satyagraha]]
* [[Resistensi pajak]]
* [[Asosiasi Unitarian Universalis]]
* [[Teologi lemah]]
* [[Pemerintahan dunia]]

== Catatan kaki ==
<!--See http://en.wikipedia.org/wiki/Wikipedia:Footnotes for an explanation of how to generate footnotes using the <ref(erences/)> tags-->
<div class="references-small">{{reflist}}</div>

== Pranala luar ==
* [http://www.activistmagazine.com ACTivist Magazine] {{Webarchive|url=https://web.archive.org/web/20060814054855/http://www.activistmagazine.com/ |date=2006-08-14 }}
* [http://www.nonviolence.org/ Nonviolence.org]
* [http://www.nonviolence.org/issues/philosophy-nonviolence.php/ Filsafat Anti-kekerasan]
* [http://www.sharedvoice.org/unamerican/index.html (Didn't Know I Was) UnAmerican]
* [http://www.stanford.edu/~rtracey/IHUM/index.html Meninjau Akar-akar Budaya Pasifisme Jerman] {{Webarchive|url=https://web.archive.org/web/20080516022948/http://www.stanford.edu/~rtracey/IHUM/index.html |date=2008-05-16 }}
* [http://www.bluffton.edu/~mastg/pacifism.htm Writings on Christian Nonresistance and Pacifism from Anabaptist-Mennonite Sources]
* [http://altport.org/antiwar/ Anti-War Directory]
* [http://www.biblia.com/jesusbible/joshua3c.htm A New Way] {{Webarchive|url=https://web.archive.org/web/20071211231642/http://biblia.com/jesusbible/joshua3c.htm |date=2007-12-11 }}
* [http://www.pukeariki.com/mi/stories/tangatawhenua/pacifistofparihaka.asp Pacifism in 19th century New Zealand against the British and colonial invaders] {{Webarchive|url=https://web.archive.org/web/20060825023515/http://www.pukeariki.com/mi/stories/tangatawhenua/pacifistofparihaka.asp |date=2006-08-25 }}
* [http://anabaptist.org anabaptist.org] {{Webarchive|url=https://web.archive.org/web/20200501210951/http://www.anabaptist.org/ |date=2020-05-01 }}
* [http://www.anglicanpeacemaker.org.uk Anglican Pacifist Fellowship]
* [http://homepage.eircom.net/~justinmorahan/peace/acaseagainstwar.html A Case against War]
* [http://www.ppu.org.uk/indexa.html Peace Pledge Union] {{Webarchive|url=https://web.archive.org/web/20060930213249/http://www.ppu.org.uk/indexa.html |date=2006-09-30 }}
* [http://www.gameo.org/encyclopedia/sources.html Dokumen-dokumen sumber dalam Global Anabaptist Mennonite Encyclopedia] {{Webarchive|url=https://web.archive.org/web/20060926124505/http://www.gameo.org/encyclopedia/sources.html |date=2006-09-26 }}
* [http://home.snafu.de/mkgandhi/manifest.htm Manifesto menentang wajib militer dan sistem militer] {{Webarchive|url=https://web.archive.org/web/20080626193000/http://home.snafu.de/mkgandhi/manifest.htm |date=2008-06-26 }}, situs resmi
* [http://www.themanifesto.info/manifesto.htm Manifesto menentang wajib militer dan sistem militer] {{Webarchive|url=https://web.archive.org/web/20060220190620/http://www.themanifesto.info/manifesto.htm |date=2006-02-20 }}, dengan tanda tangan online, situs resmi
* [http://www.iww.org/en/culture/antiwar The IWW’s Position on War and Militarism] {{Webarchive|url=https://web.archive.org/web/20100512164504/http://www.iww.org/en/culture/antiwar |date=2010-05-12 }}
* [http://www.tcrnews2.com/ Traditional Catholic Reflections and Reports]
* [http://tcrnews2.com/JesusBush.html Jesus Christ, Gandhi and George Bush oleh Stephen Hand ]{{Pranala mati|date=Mei 2021 |bot=InternetArchiveBot |fix-attempted=yes }}

{{Mahatma Gandhi}}

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