. "Non violence (ang. nonviolence \u2013 bez przemocy, wym. non`va\u026A\u0259l\u0259ns, non wajelens) \u2013 strategia, doktryna walki politycznej polegaj\u0105ca na odrzuceniu stosowania przemocy lub gro\u017Aby jej u\u017Cycia w ka\u017Cdych warunkach i okoliczno\u015Bciach \u2013 bierny op\u00F3r. Propagatorem i zwolennikiem tego podej\u015Bcia by\u0142 Mahatma Gandhi. Wsp\u00F3\u0142cze\u015Bnie teori\u0119 non violence rozwija Gene Sharp, kt\u00F3rego publikacje mia\u0142y wp\u0142yw na dzia\u0142ania licznych antyrz\u0105dowych ruch\u00F3w spo\u0142ecznych na \u015Bwiecie takie jak m.in.: serbski Otpor, gruzi\u0144ska Kmara, ukrai\u0144ska czy Bia\u0142oruski Ruch Oporu \u201E\u017Bubr\u201D. Przyk\u0142ady zastosowania non violence na skal\u0119 masow\u0105:"@pl . 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"\u975E\u66B4\u529B\uFF08\u82F1\u8A9E\uFF1ANonviolence\uFF0C\u6765\u81EA\u68B5\u8A9E\uFF1Aahim\u1E63\u0101\uFF0C\u5373\u4E0D\u5BB3\uFF0C\u201C\u4E0D\u5E0C\u671B\u4F24\u5BB3\u6216\u6740\u6B7B\u201D\uFF09\u662F\u6307\u4E00\u79CD\u5728\u4EFB\u4F55\u60C5\u51B5\u4E0B\u90FD\u4E0D\u80FD\u5BF9\u81EA\u5DF1\u6216\u5176\u4ED6\u4EBA\u9020\u6210\u4F24\u5BB3\u7684\u4E2A\u4EBA\u884C\u4E3A\u3002\u5B83\u6E90\u81EA\u4E8E\u4E00\u79CD\u4FE1\u4EF0\uFF1A\u901A\u8FC7\u4F24\u5BB3\u4EBA\u7C7B\u3001\u52A8\u7269\u548C\u73AF\u5883\u6765\u5F97\u5230\u67D0\u79CD\u7ED3\u679C\u662F\u4E0D\u5FC5\u8981\u7684\uFF0C\u8FD8\u6307\u4E00\u79CD\u57FA\u4E8E\u9053\u5FB7\u3001\u5B97\u6559\u548C\u7CBE\u795E\u6CD5\u5219\u7684\u653E\u5F03\u66B4\u529B\u7684\u4E00\u822C\u54F2\u5B66\u3002"@zh . . . . . . . . . . "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 t"@en . . "\u975E\u66B4\u529B"@zh . . . "\u975E\u66B4\u529B"@ja . . . . . . . . . . . . . . . "Nonviolence"@en . . . . . . . . . . . . . "La no-viol\u00E8ncia \u00E9s una filosofia i estrat\u00E8gia per al canvi social que rebutja l'\u00FAs de cap tipus de viol\u00E8ncia f\u00EDsica, psicol\u00F2gica, estructural ni judicial. \u00C9s el concepte contrari al de viol\u00E8ncia."@ca . . . . . . . . . "No violencia"@es . . . . "Senperforto estas koncepto for\u011Dita de Gandhi el la sanskrita vorto ahimsa (a: sen kaj himsa: perforto), estas metodo de politika batalado kontra\u016D violento teoriita de Mohandas Karamchand Gandhi dum lukto por sendependigo de Hindio el Britia koloniorego. Hindia proverbo, kiu klarigas la filozofion de senperforto: \"La justulo devas simili je l'santal-ligno, kiu bonodorigas la hakilon per kiu \u011Di estas batita.\" La 2-a de oktobro, la naski\u011Ddatreveno de Gandhi, estas observata kiel Internacia tago de senperforto."@eo . . . . . . . . . "\uBE44\uD3ED\uB825(\u975E\u66B4\u529B)\uC740 \uCCB4\uC81C \uBCC0\uD601 \uC774\uB150 \uC911 \uD558\uB098\uC774\uBA70, \uC628\uAC74\uD30C\uC5D0\uC11C \uC5B5\uC555\uBC1B\uACE0 \uC788\uB294 \uBBFC\uC911\uB4E4\uC774 \uC815\uCE58 \uCCB4\uC81C\uC758 \uBCC0\uD601\uC744 \uCD94\uAD6C\uD568\uC5D0 \uC788\uC5B4\uC11C \uD601\uBA85\uC5D0 \uC758\uD574 \uD3ED\uB825\uC73C\uB85C \uD1B5\uCE58\uC790\uB97C \uC774\uAE38 \uAC83\uC774 \uC544\uB2C8\uB77C, \uD0C4\uC555\uB418\uC5B4\uB3C4 \uACB0\uCF54 \uAD74\uD558\uC9C0 \uC54A\uACE0 \uBE44\uD3ED\uB825\uC73C\uB85C \uBCC0\uD654\uC758 \uD544\uC694\uC131\uC744 \uC8FC\uC7A5\uD558\uB294 \uAC83\uC744 \uB9D0\uD55C\uB2E4."@ko . . . . . . . . . . . . . "N\u00E3o-viol\u00EAncia"@pt . "Indarkeria eza"@eu . . . . . . . "\u041D\u0435\u043D\u0430\u0441\u0438\u043B\u044C\u0441\u0442\u0432\u043E"@uk . . . . . . "La no violencia (tambi\u00E9n es frecuente no-violencia, por influencia del ingl\u00E9s) habla tanto de una ideolog\u00EDa como de una pr\u00E1ctica \u00E9tico-pol\u00EDtica que rechaza el uso de la violencia y la agresi\u00F3n, en cualquiera de sus formas. Se opone al uso de la violencia como un medio (m\u00E9todo de protesta, pr\u00E1ctica de lucha social, o como respuesta a la misma violencia) y como fin (por ejemplo, para lograr un cambio social o cambio pol\u00EDtico, porque considera que todo acto violento genera m\u00E1s violencia). Se trata de una opci\u00F3n alternativa que pretende \"humanizar\" la sociedad, apostando y valorando el poder de la vida e ignorar y prevenir los conflictos. Desde esta perspectiva, la obtenci\u00F3n de los logros en la lucha social es posible porque considera que el poder de los gobernantes no es eterno ni indestructible sino que depende del consentimiento de la poblaci\u00F3n. La acci\u00F3n no violenta busca disminuir ese poder, cuando considera que se ejerce injustamente, retirando el consentimiento."@es . . . . . . . . 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"\u041D\u0435\u043D\u0430\u0441\u0438\u0301\u043B\u0438\u0435 \u2014 \u0441\u0438\u0441\u0442\u0435\u043C\u0430 \u0446\u0435\u043D\u043D\u043E\u0441\u0442\u0435\u0439, \u044D\u0442\u0438\u0447\u0435\u0441\u043A\u0430\u044F \u0438 \u0441\u043E\u0446\u0438\u0430\u043B\u044C\u043D\u0430\u044F \u043A\u043E\u043D\u0446\u0435\u043F\u0446\u0438\u044F \u0438 \u043F\u0440\u0430\u043A\u0442\u0438\u043A\u0430, \u0441\u043E\u0441\u0442\u043E\u044F\u0449\u0430\u044F \u0432 \u043D\u0435\u043F\u0440\u0438\u044F\u0442\u0438\u0438 \u043D\u0430\u0441\u0438\u043B\u0438\u044F \u0438 \u043E\u0442\u043A\u0430\u0437\u0435 \u043E\u0442 \u0438\u0441\u043F\u043E\u043B\u044C\u0437\u043E\u0432\u0430\u043D\u0438\u044F \u043D\u0430\u0441\u0438\u043B\u0438\u044F \u0434\u043B\u044F \u0434\u043E\u0441\u0442\u0438\u0436\u0435\u043D\u0438\u044F \u043B\u044E\u0431\u044B\u0445 \u0446\u0435\u043B\u0435\u0439."@ru . . . . . . . . . . . . . . . . "La no violencia (tambi\u00E9n es frecuente no-violencia, por influencia del ingl\u00E9s) habla tanto de una ideolog\u00EDa como de una pr\u00E1ctica \u00E9tico-pol\u00EDtica que rechaza el uso de la violencia y la agresi\u00F3n, en cualquiera de sus formas. Se opone al uso de la violencia como un medio (m\u00E9todo de protesta, pr\u00E1ctica de lucha social, o como respuesta a la misma violencia) y como fin (por ejemplo, para lograr un cambio social o cambio pol\u00EDtico, porque considera que todo acto violento genera m\u00E1s violencia). Se trata de una opci\u00F3n alternativa que pretende \"humanizar\" la sociedad, apostando y valorando el poder de la vida e ignorar y prevenir los conflictos. Desde esta perspectiva, la obtenci\u00F3n de los logros en la lucha social es posible porque considera que el poder de los gobernantes no es eterno ni indestructi"@es . . . . . . . . . . . . . . . . "Indarkeria(rik) eza edo bortizkeria(rik) eza gizartearen aldaketarako edo helburu politikoak lortzeko filosofia eta estrategia bat da. Indarkeriaren aurka dagoen filosofia hau Gandhik erabili zuen lehenengo aldiz sistematikoki eta berak zituen helburuak lortuz. Nahiz bakezaletasunarekin harreman zuzena izan, ez da berez berdina. Bakezaletasunagandik ezberdintzen duena zera da: Egoera bat ez onartzea eta era aktiboan horren aurka egitea. Desobedientzia zibila aldiz, indarkeria ezaren filosofiari hertsiki lotutako metodoa da."@eu . . . . . . "Gewaltlosigkeit oder Gewaltfreiheit ist ein Prinzip, das Gewalt ablehnt und zu \u00FCberwinden sucht. Terminologisch wird zwischen gewaltlos (situativer Gewaltverzicht) und gewaltfrei (prinzipieller Gewaltverzicht) unterschieden. Mahatma Gandhi sprach von der situationsbezogenen, taktischen \"Gewaltlosigkeit der Schwachen\" und der prinzipiellen \"Gewaltlosigkeit der Starken\", die f\u00FCr ihn mit der \"Kraft der Wahrheit (Satyagraha)\" (siehe unten \"Religionen\") verbunden war. Gewaltfreie Theoriebildung, verbunden mit direkten Aktionen, z. B. Streik, Kriegsdienstverweigerung und Generalstreik gegen Krieg (u. a.) gab es ab ca. 1890 in der internationalen Arbeiterbewegung."@de . . . . . . . . . . . . . . . "N\u00E3o-viol\u00EAncia (do s\u00E2nscrito: transl.: ahim\u1E63\u0101, \"n\u00E3o viol\u00EAncia\", \"aus\u00EAncia de desejo de ferir ou matar\") \u00E9 a pr\u00E1tica pessoal de n\u00E3o causar sofrimento a si pr\u00F3prio ou a outros seres sob qualquer circunst\u00E2ncia. Ela surgiu da cren\u00E7a de que ferir pessoas, animais ou o meio ambiente n\u00E3o \u00E9 necess\u00E1rio para se conseguir vantagens. Se refere a uma filosofia geral de absten\u00E7\u00E3o da viol\u00EAncia, tendo, como base, princ\u00EDpios religiosos, espirituais e morais. Mahavira (599-527 a.C.), o 24.\u00BA tirthankara do jainismo, introduziu o conceito de \"n\u00E3o viol\u00EAncia\" para o mundo, aplicando-o em sua pr\u00F3pria vida. Ele ensinava que, para se obter o nirvana, era necess\u00E1rio se abster da viol\u00EAncia. O conceito tamb\u00E9m possui elementos ativistas, como quando \u00E9 usado como instrumento de mudan\u00E7a social. Neste sentido, o termo \u00E9, comumente, associado \u00E0 luta pela independ\u00EAncia da \u00CDndia, liderada por Mahatma Gandhi, e \u00E0 luta pelos direitos civis dos negros norte-americanos, liderada por Martin Luther King Jr. O movimento ocorrido na \u00CDndia foi fortemente influenciado pelos princ\u00EDpios da religi\u00E3o jainista, pelas ideias de desobedi\u00EAncia civil de Henry David Thoreau e do anarquismo crist\u00E3o de Leon Tolst\u00F3i. O exemplo indiano inspirou uma s\u00E9rie de a\u00E7\u00F5es que ocorreram nas d\u00E9cadas seguintes. Na d\u00E9cada de 1960, a campanha n\u00E3o violenta de Cesar Chavez lutou contra o tratamento infligido aos trabalhadores rurais da Calif\u00F3rnia. A n\u00E3o viol\u00EAncia tamb\u00E9m inspirou a Revolu\u00E7\u00E3o de Veludo na Checoslov\u00E1quia, em 1989. Mais recentemente, a campanha n\u00E3o violenta de Leymah Gbowee e das mulheres da Lib\u00E9ria conseguiu interromper uma guerra civil que j\u00E1 durava catorze anos. Embora a n\u00E3o viol\u00EAncia seja, frequentemente, confundida com passividade e pacifismo, tal associa\u00E7\u00E3o \u00E9 rejeitada pelos ativistas adeptos da n\u00E3o viol\u00EAncia. N\u00E3o viol\u00EAncia \u00E9 a aus\u00EAncia de viol\u00EAncia e se refere \u00E0 op\u00E7\u00E3o de se causar pouco ou nenhum dano, enquanto que passividade significa n\u00E3o fazer nada. A n\u00E3o viol\u00EAncia pode ser passiva em alguns casos, e ativa em outros. Uma mesma pessoa pode, contraditoriamente, defender a n\u00E3o viol\u00EAncia em alguns casos e ser violenta em outras situa\u00E7\u00F5es. Por exemplo\u02D0 opositores ao aborto ou \u00E0 alimenta\u00E7\u00E3o carn\u00EDvora podem, eventualmente, matar um realizador de abortos ou atacar um abatedouro de animais, o que as classificaria como pessoas violentas. A n\u00E3o viol\u00EAncia \u00E9 uma arma poderosa e justa. Realmente, \u00E9 uma arma \u00FAnica na hist\u00F3ria, que corta sem ferir e enobrece quem a usa.\u2014 Martin Luther King Jr., no discurso de recebimento do pr\u00EAmio Nobel da Paz de 1964"@pt . "No-viol\u00E8ncia"@ca . . . . . . . . . . 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"Icke-v\u00E5ld \u00E4r en politisk metod samt ett principiellt syns\u00E4tt p\u00E5 hur handlande b\u00F6r g\u00E5 till. Icke-v\u00E5ld \u00E4r oftast mer \u00E4n bara avst\u00E5ndstagande fr\u00E5n v\u00E5ld. D\u00E5 handlar det om aktiva metoder f\u00F6r att i direkta situationer motverka v\u00E5ld men ocks\u00E5 tankar kring hur man skapar en v\u00E4rld fri fr\u00E5n v\u00E5ld. Civil olydnadsorganisationer anv\u00E4nder sig av icke-v\u00E5ldsmetoder."@sv . . . . . . . . . . . . "N\u00E3o-viol\u00EAncia (do s\u00E2nscrito: transl.: ahim\u1E63\u0101, \"n\u00E3o viol\u00EAncia\", \"aus\u00EAncia de desejo de ferir ou matar\") \u00E9 a pr\u00E1tica pessoal de n\u00E3o causar sofrimento a si pr\u00F3prio ou a outros seres sob qualquer circunst\u00E2ncia. Ela surgiu da cren\u00E7a de que ferir pessoas, animais ou o meio ambiente n\u00E3o \u00E9 necess\u00E1rio para se conseguir vantagens. Se refere a uma filosofia geral de absten\u00E7\u00E3o da viol\u00EAncia, tendo, como base, princ\u00EDpios religiosos, espirituais e morais."@pt . . . . . . . . "Geweldloosheid"@nl . . . . . . . "Nen\u00E1sil\u00ED je z\u00E1sada, kter\u00E1 odm\u00EDt\u00E1 n\u00E1sil\u00ED a sna\u017E\u00ED se ho p\u0159ekonat. Princip nen\u00E1sil\u00ED je sou\u010D\u00E1st\u00ED hinduistick\u00E9ho, buddhistick\u00E9ho a d\u017Einistick\u00E9ho n\u00E1bo\u017Eenstv\u00ED jako tzv. ahins\u00E1, kter\u00E1 p\u0159edstavuje \u00FActu ke v\u0161emu \u017Eiv\u00E9mu a ochranu v\u0161eho \u017Eiv\u00E9ho p\u0159ed fyzick\u00FDm n\u00E1sil\u00EDm. Z\u00E1sada byla \u00FAsp\u011B\u0161n\u011B uplatn\u011Bna Mah\u00E1tmou G\u00E1ndh\u00EDm p\u0159i osamostat\u0148ov\u00E1n\u00ED Indie nebo nap\u0159\u00EDklad Martinem Lutherem Kingem p\u0159i ta\u017Een\u00ED za rovnopr\u00E1vnost v\u0161ech Ameri\u010Dan\u016F. Z\u00E1sada nen\u00E1sil\u00ED byla tak\u00E9 sou\u010D\u00E1st\u00ED z\u00E1sad formulovan\u00FDch V\u00E1clavem Havlem b\u011Bhem sametov\u00E9 revoluce."@cs . . . . . . . "Nen\u00E1sil\u00ED je z\u00E1sada, kter\u00E1 odm\u00EDt\u00E1 n\u00E1sil\u00ED a sna\u017E\u00ED se ho p\u0159ekonat. Princip nen\u00E1sil\u00ED je sou\u010D\u00E1st\u00ED hinduistick\u00E9ho, buddhistick\u00E9ho a d\u017Einistick\u00E9ho n\u00E1bo\u017Eenstv\u00ED jako tzv. ahins\u00E1, kter\u00E1 p\u0159edstavuje \u00FActu ke v\u0161emu \u017Eiv\u00E9mu a ochranu v\u0161eho \u017Eiv\u00E9ho p\u0159ed fyzick\u00FDm n\u00E1sil\u00EDm. Z\u00E1sada byla \u00FAsp\u011B\u0161n\u011B uplatn\u011Bna Mah\u00E1tmou G\u00E1ndh\u00EDm p\u0159i osamostat\u0148ov\u00E1n\u00ED Indie nebo nap\u0159\u00EDklad Martinem Lutherem Kingem p\u0159i ta\u017Een\u00ED za rovnopr\u00E1vnost v\u0161ech Ameri\u010Dan\u016F. Z\u00E1sada nen\u00E1sil\u00ED byla tak\u00E9 sou\u010D\u00E1st\u00ED z\u00E1sad formulovan\u00FDch V\u00E1clavem Havlem b\u011Bhem sametov\u00E9 revoluce."@cs . "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. These forms of nonviolence approaches (pragmatic and principled) will be discussed in the later section of this article. Nonviolence has \"active\" or \"activist\" elements, in that believers generally accept the need for nonviolence as a means to achieve political and social change. Thus, for example, Tolstoyan and Gandhism nonviolence is both a philosophy and strategy for social change that rejects the use of violence, but at the same time it sees nonviolent action (also called civil resistance) as an alternative to passive acceptance of oppression or armed struggle against it. In general, advocates of an activist philosophy of nonviolence use diverse methods in their campaigns for social change, including critical forms of education and persuasion, mass noncooperation, civil disobedience, nonviolent direct action, constructive program, and social, political, cultural and economic forms of intervention. In modern times, nonviolent methods have been a powerful tool for social protest and revolutionary social and political change. There are many examples of their use. Fuller surveys may be found in the entries on civil resistance, nonviolent resistance and nonviolent revolution. Certain movements which were particularly influenced by a philosophy of nonviolence have included Mahatma Gandhi's leadership of a successful decades-long nonviolent struggle for Indian independence, Martin Luther King Jr.'s and James Bevel's adoption of Gandhi's nonviolent methods in their campaigns to win civil rights for African Americans, and C\u00E9sar Ch\u00E1vez's campaigns of nonviolence in the 1960s to protest the treatment of Mexican farm workers in California. The 1989 \"Velvet Revolution\" in Czechoslovakia that saw the overthrow of the Communist government is considered one of the most important of the largely nonviolent Revolutions of 1989. Most recently the nonviolent campaigns of Leymah Gbowee and the women of Liberia were able to achieve peace after a 14-year civil war. This story is captured in a 2008 documentary film Pray the Devil Back to Hell. The term \"nonviolence\" is often linked with peace or it is used as a synonym for it, and despite the fact that it is frequently equated with pacifism, this equation is rejected by nonviolent advocates and activists. Nonviolence specifically refers to the absence of violence and it is always the choice to do no harm or the choice to do the least amount of harm, and passivity is the choice to do nothing. Sometimes nonviolence is passive, and other times it isn't. For example, if a house is burning down with mice or insects in it, the most harmless appropriate action is to put the fire out, not to sit by and passively let the fire burn. At times there is confusion and contradiction about nonviolence, harmlessness and passivity. A confused person may advocate nonviolence in a specific context while advocating violence in other contexts. For example, someone who passionately opposes abortion or meat eating may concurrently advocate violence to kill an abortion care provider or attack a slaughterhouse, which makes that person a violent person. \"Nonviolence is a powerful and just weapon. Indeed, it is a weapon unique in history, which cuts without wounding and ennobles the man who wields it.\" \u2014\u2009Martin Luther King Jr., The Quest for Peace and Justice (1964) Martin Luther King's Nobel Lecture, delivered in the Auditorium of the University of Oslo at December 11, 1964 Mahatma Gandhi was of the view: No religion in the World has explained the principle of Ahimsa so deeply and systematically as is discussed with its applicability in every human life in Jainism. As and when the benevolent principle of Ahimsa or non-violence will be ascribed for practice by the people of the world to achieve their end of life in this world and beyond. Jainism is sure to have the uppermost status and Lord Mahavira is sure to be respected as the greatest authority on Ahimsa."@en . . . . "La no-viol\u00E8ncia \u00E9s una filosofia i estrat\u00E8gia per al canvi social que rebutja l'\u00FAs de cap tipus de viol\u00E8ncia f\u00EDsica, psicol\u00F2gica, estructural ni judicial. \u00C9s el concepte contrari al de viol\u00E8ncia."@ca . "\u041D\u0435\u043D\u0430\u0441\u0438\u0301\u043B\u044C\u0441\u0442\u0432\u043E \u2014 \u0444\u0456\u043B\u043E\u0441\u043E\u0444\u0456\u044F \u0442\u0430 \u0441\u0442\u0440\u0430\u0442\u0435\u0433\u0456\u044F \u0437\u043C\u0456\u043D\u0438 \u0441\u0443\u0441\u043F\u0456\u043B\u044C\u0441\u0442\u0432\u0430, \u044F\u043A\u0430 \u0432\u0456\u0434\u043A\u0438\u0434\u0430\u0454 \u0437\u0430\u0441\u0442\u043E\u0441\u0443\u0432\u0430\u043D\u043D\u044F \u043D\u0430\u0441\u0438\u043B\u044C\u0441\u0442\u0432\u0430. \u041D\u0435\u043D\u0430\u0441\u0438\u043B\u044C\u0441\u0442\u0432\u043E \u0454 \u0430\u043B\u044C\u0442\u0435\u0440\u043D\u0430\u0442\u0438\u0432\u043E\u044E \u0434\u043E \u043F\u0430\u0441\u0438\u0432\u043D\u043E\u0433\u043E \u0441\u043F\u0440\u0438\u0439\u043D\u044F\u0442\u0442\u044F \u043F\u0440\u0438\u0433\u043D\u0456\u0447\u0435\u043D\u043D\u044F \u0442\u0430 \u0437\u0431\u0440\u043E\u0439\u043D\u043E\u0433\u043E \u0439\u043E\u043C\u0443 \u043F\u0440\u043E\u0442\u0438\u0441\u0442\u043E\u044F\u043D\u043D\u044F. \u0414\u043E \u043C\u0435\u0442\u043E\u0434\u0456\u0432 \u043D\u0435\u043D\u0430\u0441\u0438\u043B\u044C\u043D\u043E\u0433\u043E \u043E\u043F\u043E\u0440\u0443 \u043D\u0430\u043B\u0435\u0436\u0430\u0442\u044C \u0440\u0456\u0437\u043D\u0456 \u0444\u043E\u0440\u043C\u0438 \u043E\u0441\u0432\u0456\u0442\u0438 \u0442\u0430 \u0432\u0438\u0445\u043E\u0432\u0430\u043D\u043D\u044F, \u043D\u0435\u0441\u043F\u0456\u0432\u0440\u043E\u0431\u0456\u0442\u043D\u0438\u0446\u0442\u0432\u043E, \u0433\u0440\u043E\u043C\u0430\u0434\u044F\u043D\u0441\u044C\u043A\u0430 \u043D\u0435\u043F\u043E\u043A\u043E\u0440\u0430, \u043D\u0435\u043D\u0430\u0441\u0438\u043B\u044C\u043D\u0430 \u043F\u0440\u044F\u043C\u0430 \u0434\u0456\u044F \u0442\u0430 \u043A\u043E\u043C\u0443\u043D\u0456\u043A\u0430\u0446\u0456\u044F \u0447\u0435\u0440\u0435\u0437 \u0437\u0430\u0441\u043E\u0431\u0438 \u043C\u0430\u0441\u043E\u0432\u043E\u0457 \u0456\u043D\u0444\u043E\u0440\u043C\u0430\u0446\u0456\u0457. \u0424\u0456\u043B\u043E\u0441\u043E\u0444\u0456\u044E \u043D\u0435\u043D\u0430\u0441\u0438\u043B\u044C\u0441\u0442\u0432\u0430 \u043F\u0440\u043E\u043F\u0430\u0433\u0443\u0432\u0430\u043B\u0438 \u0432\u0456\u0434\u043E\u043C\u0456 \u043F\u0438\u0441\u044C\u043C\u0435\u043D\u043D\u0438\u043A\u0438 \u0413\u0435\u043D\u0440\u0456 \u0414\u0435\u0432\u0456\u0434 \u0422\u043E\u0440\u043E \u0442\u0430 \u041B\u0435\u0432 \u0422\u043E\u043B\u0441\u0442\u043E\u0439."@uk . . . . . "Icke-v\u00E5ld \u00E4r en politisk metod samt ett principiellt syns\u00E4tt p\u00E5 hur handlande b\u00F6r g\u00E5 till. Icke-v\u00E5ld \u00E4r oftast mer \u00E4n bara avst\u00E5ndstagande fr\u00E5n v\u00E5ld. D\u00E5 handlar det om aktiva metoder f\u00F6r att i direkta situationer motverka v\u00E5ld men ocks\u00E5 tankar kring hur man skapar en v\u00E4rld fri fr\u00E5n v\u00E5ld. Civil olydnadsorganisationer anv\u00E4nder sig av icke-v\u00E5ldsmetoder."@sv . . . . . . . . . . "Gewaltlosigkeit"@de . . . "Nonviolenza"@it . . . . "Non-violence"@fr . . . "La non-violence est un principe des religions de l'Inde (ja\u00EFnisme, hindouisme, etc.), du christianisme, du juda\u00EFsme (n\u00E9anmoins, ce terme en tant que tel n'appara\u00EEt jamais dans la Bible) et de l'islam et de la philosophie qui se d\u00E9finit comme une \u00AB opposition \u00E0 la violence sans nuire ou causer du tort \u00E0 autrui \u00BB. La non-violence a \u00E9t\u00E9 unanime chez les chr\u00E9tiens des trois premiers si\u00E8cles de notre \u00E8re, puis soutenue essentiellement par quelques sectes, s\u00E9par\u00E9es des \u00C9tats, au Moyen \u00C2ge et \u00E0 partir de la R\u00E9forme protestante ; mais \u00E0 la diff\u00E9rence de la non-violence ja\u00EFne ou brahmanique (dont les grammairiens sanskrits de l'Antiquit\u00E9 indienne ont cr\u00E9\u00E9 pr\u00E9cis\u00E9ment ce mot, Ahims\u00E2), la non-violence r\u00E9clam\u00E9e par les jud\u00E9o-chr\u00E9tiens n'est pas universelle comme l'ahims\u00E2, non-violence originelle formul\u00E9e pour la premi\u00E8re fois en Inde, car \u00AB non-violence \u00BB biblique se limitant aux humains (sauf dans le cas du catharisme ou du christianisme adamite) et ne rejette point les rituels sanglants/consommations carn\u00E9es. Du XVIIe si\u00E8cle jusqu'\u00E0 l'introduction du terme \u00AB non-violence \u00BB par Gandhi, vers 1920, les auteurs chr\u00E9tiens parlaient plut\u00F4t de \u00AB non-r\u00E9sistance \u00BB, en r\u00E9f\u00E9rence au verset de l'\u00E9vangile o\u00F9 J\u00E9sus enjoint de \u00AB ne pas r\u00E9sister \u00E0 celui qui est m\u00E9chant \u00BB. Dans l'hindouisme, le ja\u00EFnisme, le bouddhisme et le sikhisme, la non-violence est appel\u00E9e ahimsa, qui est parfois traduit \u00AB non-nuisance \u00BB, et \u00E9tendue \u00E0 toutes les cr\u00E9atures, en lien avec la croyance en la r\u00E9incarnation et le v\u00E9g\u00E9tarisme. Avec les luttes sociales modernes, cette attitude fond\u00E9e sur la morale individuelle s'est transform\u00E9e en un moyen d'action collectif. La non-violence d\u00E9l\u00E9gitime la violence, promeut une attitude de respect de l'autre dans le conflit et une strat\u00E9gie d'action politique pour combattre les injustices."@fr . . . . . . . . "Non violence"@pl . . . "Indarkeria(rik) eza edo bortizkeria(rik) eza gizartearen aldaketarako edo helburu politikoak lortzeko filosofia eta estrategia bat da. Indarkeriaren aurka dagoen filosofia hau Gandhik erabili zuen lehenengo aldiz sistematikoki eta berak zituen helburuak lortuz. Nahiz bakezaletasunarekin harreman zuzena izan, ez da berez berdina. Bakezaletasunagandik ezberdintzen duena zera da: Egoera bat ez onartzea eta era aktiboan horren aurka egitea. Desobedientzia zibila aldiz, indarkeria ezaren filosofiari hertsiki lotutako metodoa da."@eu . . . "Senperforto"@eo . . . . . "\u975E\u66B4\u529B\uFF08\u82F1\u8A9E\uFF1ANonviolence\uFF0C\u6765\u81EA\u68B5\u8A9E\uFF1Aahim\u1E63\u0101\uFF0C\u5373\u4E0D\u5BB3\uFF0C\u201C\u4E0D\u5E0C\u671B\u4F24\u5BB3\u6216\u6740\u6B7B\u201D\uFF09\u662F\u6307\u4E00\u79CD\u5728\u4EFB\u4F55\u60C5\u51B5\u4E0B\u90FD\u4E0D\u80FD\u5BF9\u81EA\u5DF1\u6216\u5176\u4ED6\u4EBA\u9020\u6210\u4F24\u5BB3\u7684\u4E2A\u4EBA\u884C\u4E3A\u3002\u5B83\u6E90\u81EA\u4E8E\u4E00\u79CD\u4FE1\u4EF0\uFF1A\u901A\u8FC7\u4F24\u5BB3\u4EBA\u7C7B\u3001\u52A8\u7269\u548C\u73AF\u5883\u6765\u5F97\u5230\u67D0\u79CD\u7ED3\u679C\u662F\u4E0D\u5FC5\u8981\u7684\uFF0C\u8FD8\u6307\u4E00\u79CD\u57FA\u4E8E\u9053\u5FB7\u3001\u5B97\u6559\u548C\u7CBE\u795E\u6CD5\u5219\u7684\u653E\u5F03\u66B4\u529B\u7684\u4E00\u822C\u54F2\u5B66\u3002"@zh . . . "Non violence (ang. nonviolence \u2013 bez przemocy, wym. non`va\u026A\u0259l\u0259ns, non wajelens) \u2013 strategia, doktryna walki politycznej polegaj\u0105ca na odrzuceniu stosowania przemocy lub gro\u017Aby jej u\u017Cycia w ka\u017Cdych warunkach i okoliczno\u015Bciach \u2013 bierny op\u00F3r. Propagatorem i zwolennikiem tego podej\u015Bcia by\u0142 Mahatma Gandhi. Wsp\u00F3\u0142cze\u015Bnie teori\u0119 non violence rozwija Gene Sharp, kt\u00F3rego publikacje mia\u0142y wp\u0142yw na dzia\u0142ania licznych antyrz\u0105dowych ruch\u00F3w spo\u0142ecznych na \u015Bwiecie takie jak m.in.: serbski Otpor, gruzi\u0144ska Kmara, ukrai\u0144ska czy Bia\u0142oruski Ruch Oporu \u201E\u017Bubr\u201D. Przyk\u0142ady zastosowania non violence na skal\u0119 masow\u0105: \n* reakcja na delegalizacj\u0119 \u201ESolidarno\u015Bci\u201D \n* dzia\u0142ania norweskiego ruchu oporu w latach II wojny \u015Bwiatowej \n* zachowanie spo\u0142ecze\u0144stwa czechos\u0142owackiego po zd\u0142awieniu Praskiej Wiosny w 1968 \n* walka Afroamerykan\u00F3w o r\u00F3wnouprawnienia pod kierunkiem Martina Luthera Kinga jr. Istnieje ponad 200 metod zastosowania non violence, do kt\u00F3rych zaliczane s\u0105 m.in.: \n* strajki, protesty, marsze uliczne \n* petycje \n* bojkot polityczny i ekonomiczny \n* odmowa respektowania praw uznanych za niesprawiedliwe \n* obywatelskie niepos\u0142usze\u0144stwo"@pl . . . "Senperforto estas koncepto for\u011Dita de Gandhi el la sanskrita vorto ahimsa (a: sen kaj himsa: perforto), estas metodo de politika batalado kontra\u016D violento teoriita de Mohandas Karamchand Gandhi dum lukto por sendependigo de Hindio el Britia koloniorego. Hindia proverbo, kiu klarigas la filozofion de senperforto: \"La justulo devas simili je l'santal-ligno, kiu bonodorigas la hakilon per kiu \u011Di estas batita.\" La 2-a de oktobro, la naski\u011Ddatreveno de Gandhi, estas observata kiel Internacia tago de senperforto. En sia mesa\u011Do okaze de la Monda Tago de Paco 2017 la katolika papo Francisko skribis : \"Etiko de frateco kaj paca kunekzistado inter homoj kaj inter popoloj ne povas bazi\u011Di sur la logiko de timo, perforto kaj fermiteco, sed ja sur tiu de respondeco, respekto kaj sincera dialogo\""@eo . . . . . . . "178755"^^ . . . . . . . "La non-violence est un principe des religions de l'Inde (ja\u00EFnisme, hindouisme, etc.), du christianisme, du juda\u00EFsme (n\u00E9anmoins, ce terme en tant que tel n'appara\u00EEt jamais dans la Bible) et de l'islam et de la philosophie qui se d\u00E9finit comme une \u00AB opposition \u00E0 la violence sans nuire ou causer du tort \u00E0 autrui \u00BB. Dans l'hindouisme, le ja\u00EFnisme, le bouddhisme et le sikhisme, la non-violence est appel\u00E9e ahimsa, qui est parfois traduit \u00AB non-nuisance \u00BB, et \u00E9tendue \u00E0 toutes les cr\u00E9atures, en lien avec la croyance en la r\u00E9incarnation et le v\u00E9g\u00E9tarisme."@fr . . "Geweldloosheid is een ideologie over moraal, macht en conflicten die het gebruik van geweld verwerpt bij acties om sociale of politieke doelen te bereiken. Hoewel de term geweldloosheid dikwijls gebruikt wordt als synoniem van pacifisme, heeft hij toch zijn eigen betekenis gekregen sinds de tweede helft van de 20e eeuw."@nl . . . . . . . . . "Nen\u00E1sil\u00ED"@cs . . . "\u0644\u0627\u0639\u0646\u0641"@ar . . . . . . . . . . . "1122732286"^^ . . . . . . . . . . . "La nonviolenza (dal sanscrito ahim\u1E63\u0101 \u00ABnon violenza\u00BB, \u00ABassenza del desiderio di nuocere o uccidere o fare male\u00BB) \u00E8 un metodo di lotta politica che consiste nel rifiuto di ogni atto di violenza (in primo luogo proprio contro i rappresentanti e i sostenitori del potere cui ci si oppone), ma anche disobbedendo a determinati ordini militari (obiezione di coscienza) o altre norme e codici, articolando la propria azione nelle forme della disobbedienza, del boicottaggio e della non-collaborazione (resistenza nonviolenta)."@it . "\u041D\u0435\u043D\u0430\u0441\u0438\u043B\u0438\u0435"@ru . . . . . . . . . . . . . . . . "\uBE44\uD3ED\uB825"@ko . . . . . . . . . "Icke-v\u00E5ld"@sv . . . . . . . "87352"^^ . . . . . . . . "Gewaltlosigkeit oder Gewaltfreiheit ist ein Prinzip, das Gewalt ablehnt und zu \u00FCberwinden sucht. Terminologisch wird zwischen gewaltlos (situativer Gewaltverzicht) und gewaltfrei (prinzipieller Gewaltverzicht) unterschieden. Mahatma Gandhi sprach von der situationsbezogenen, taktischen \"Gewaltlosigkeit der Schwachen\" und der prinzipiellen \"Gewaltlosigkeit der Starken\", die f\u00FCr ihn mit der \"Kraft der Wahrheit (Satyagraha)\" (siehe unten \"Religionen\") verbunden war. Gewaltfreie Theoriebildung, verbunden mit direkten Aktionen, z. B. Streik, Kriegsdienstverweigerung und Generalstreik gegen Krieg (u. a.) gab es ab ca. 1890 in der internationalen Arbeiterbewegung. Der Begriff \u201Egewaltfrei\u201C wurde in Deutschland zuerst 1951 von Nikolaus Koch verwendet (s. u.) und verbreitete sich sp\u00E4ter durch die Publikationen des Politikwissenschaftlers Theodor Ebert Ende der 1960er / Anfang der 1970er Jahre. Anfang der 1970er bis Ende der 1990er Jahre strebte in Deutschland die Graswurzelbewegung eine gewaltfreie Revolution, im Sinne einer tiefgreifenden gesellschaftlichen Umw\u00E4lzung, \"in der durch Macht von unten alle Formen von Gewalt und Herrschaft abgeschafft werden sollen\" an. G\u00FCnther Gugel definierte Gewaltfreiheit 1983 als: \"ein Lebensprinzip, das Gewalt und Gewaltanwendung im privaten Raum und im gesellschaftlichen Bereich ablehnt und bek\u00E4mpft. Gewaltfreiheit umfasst dabei alle Lebensbereiche: Das Verh\u00E4ltnis zum Mitmenschen, zur Natur, zur Gesellschaft und auch die Einstellung zu sich selbst.\" Gene Sharp unterscheidet 198 Methoden der Gewaltfreien Aktion. Gewaltfreiheit folgt der \u00DCberzeugung, dass Gewalt oder deren Androhung Probleme nicht l\u00F6sen, Ungerechtigkeit und Unterdr\u00FCckung nicht beseitigen kann. Gewaltlosigkeit ist nicht Wehrlosigkeit, Passivit\u00E4t und Tatenlosigkeit. Konflikte sollen nicht vermieden, sondern durch gewaltfreien Widerstand geregelt werden. Wesentliches Element der Erziehung zur Gewaltfreiheit ist ferner das Erlernen von Methoden der Konfliktbearbeitung."@de . . . . . "\u975E\u66B4\u529B\uFF08\u3072\u307C\u3046\u308A\u3087\u304F\u3001\u82F1:Nonviolence\uFF09\u3068\u306F\u3001\u4F53\u5236\u5909\u9769\u306B\u304A\u3051\u308B\u7406\u5FF5\u306E\u3072\u3068\u3064\u3067\u3042\u308A\u3001\u30CF\u30C8\u6D3E\u3067\u3001\u6291\u5727\u3092\u53D7\u3051\u3066\u3044\u308B\u6C11\u8846\u304C\u653F\u6CBB\u4F53\u5236\u306E\u5909\u9769\u3092\u6C42\u3081\u308B\u306B\u3042\u305F\u3063\u3066\u3001\u6226\u95D8\u7684\u3001\u66B4\u529B\u7684\u306B\u652F\u914D\u8005\u3092\u5012\u3059\u3053\u3068\u3067\u306F\u306A\u304F\u3001\u7C98\u308A\u5F37\u304F\u3001\u5F3E\u5727\u3055\u308C\u3066\u3082\u6C7A\u3057\u3066\u5C48\u305B\u305A\u306B\u3001\u8A00\u8AD6\u3092\u4EE5\u3063\u3066\u5909\u9769\u306E\u5FC5\u8981\u3092\u4E3B\u5F35\u3057\u7D9A\u3051\u308B\u3053\u3068\u3067\u3042\u308B\u3002"@ja . . . . . . . . . . . . . . . . . . . . . . "Geweldloosheid is een ideologie over moraal, macht en conflicten die het gebruik van geweld verwerpt bij acties om sociale of politieke doelen te bereiken. Hoewel de term geweldloosheid dikwijls gebruikt wordt als synoniem van pacifisme, heeft hij toch zijn eigen betekenis gekregen sinds de tweede helft van de 20e eeuw. Als techniek voor de sociale strijd is geweldloosheid het meest geassocieerd met de campagne voor Indiase onafhankelijkheid geleid door Mahatma Gandhi, en de strijd voor burgerrechten voor Afro-Amerikanen geleid door Martin Luther King. Mahatma Gandhi was een grote inspiratie voor de veertiende dalai lama Tenzin Gyatso die de strijd voor autonomie in Tibet eveneens geweldloos voert. Ook de geweldloze Zingende revolutie (1988-1991), waardoor de Baltische staten hun onafhankelijkheid herkregen, was door Gandhi ge\u00EFnspireerd."@nl . . . 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"\u975E\u66B4\u529B\uFF08\u3072\u307C\u3046\u308A\u3087\u304F\u3001\u82F1:Nonviolence\uFF09\u3068\u306F\u3001\u4F53\u5236\u5909\u9769\u306B\u304A\u3051\u308B\u7406\u5FF5\u306E\u3072\u3068\u3064\u3067\u3042\u308A\u3001\u30CF\u30C8\u6D3E\u3067\u3001\u6291\u5727\u3092\u53D7\u3051\u3066\u3044\u308B\u6C11\u8846\u304C\u653F\u6CBB\u4F53\u5236\u306E\u5909\u9769\u3092\u6C42\u3081\u308B\u306B\u3042\u305F\u3063\u3066\u3001\u6226\u95D8\u7684\u3001\u66B4\u529B\u7684\u306B\u652F\u914D\u8005\u3092\u5012\u3059\u3053\u3068\u3067\u306F\u306A\u304F\u3001\u7C98\u308A\u5F37\u304F\u3001\u5F3E\u5727\u3055\u308C\u3066\u3082\u6C7A\u3057\u3066\u5C48\u305B\u305A\u306B\u3001\u8A00\u8AD6\u3092\u4EE5\u3063\u3066\u5909\u9769\u306E\u5FC5\u8981\u3092\u4E3B\u5F35\u3057\u7D9A\u3051\u308B\u3053\u3068\u3067\u3042\u308B\u3002"@ja . . . "La nonviolenza (dal sanscrito ahim\u1E63\u0101 \u00ABnon violenza\u00BB, \u00ABassenza del desiderio di nuocere o uccidere o fare male\u00BB) \u00E8 un metodo di lotta politica che consiste nel rifiuto di ogni atto di violenza (in primo luogo proprio contro i rappresentanti e i sostenitori del potere cui ci si oppone), ma anche disobbedendo a determinati ordini militari (obiezione di coscienza) o altre norme e codici, articolando la propria azione nelle forme della disobbedienza, del boicottaggio e della non-collaborazione (resistenza nonviolenta). Il principio venne teorizzato formalmente negli anni Venti del Novecento dal Mahatma Gandhi e applicato dal movimento anticoloniale indiano, che lo ricollegava al principio di origine induista e buddhista dell'ahim\u1E63\u0101, ed ebbe un peso notevole per il successo del movimento indipendentistico indiano. All'esempio di Gandhi si sono richiamati esplicitamente Martin Luther King e diversi movimenti pacifisti, ecologisti e per i diritti civili, soprattutto a partire dagli anni Sessanta."@it . . . . .