시민 불복종, 헨리 데이비드 소로, Civil Disobedience by Henry David Thoreau T061

시민 불복종, 헨리 데이비드 소로, Civil Disobedience by Henry David Thoreau 1817–1862,

 

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Civil Disobe 5P.docx

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Civil Disobed 179P.pdf

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Civil Disobed 246P.pdf

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179P pdf,

https://wwnorton.com/college/history/america9/brief/docs/HDThoreau-Walden-1854.pdf

 

246P pdf,

https://docs.google.com/viewerng/viewer?url=https://www.dropbox.com/s/tm4hij0miyxkz2u/walden-and-on-the-duty-of-civil-disobed+lifefeeling.pdf?dl%3D1

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Brief summary;

Thoreau declared that if the government required people to participate in injustice by obeying “unjust laws,” then people should “break the laws” even if they ended up in prison. “Under a government which imprisons any unjustly,” he asserted, “the true place for a just man is also a prison.”

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True peace is not merely the absence of tension; it is the presence of justice.

- Martin Luther King, Jr.

 

We are whiter in our souls than the whitest of you.

-- Black Queen of Meroe in the Alexander Romance,

 

The barometer of where one is on human rights questions is no longer the black community,

it's the gay community, . . . the community which is most easily mistreated.

- Bayard Rustin in 1986,

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Radicalizing an Idea: Thoreau, Martin Luther King, Jr., and Malcolm X,

http://www.concordmuseum.org/assets/Flattery_Robin_Radicalizing%20an%20Idea,%20Thoreau,%20MLK,%20and%20Malcolm%20X.pdf

 

What Part of Equality Don't You Understand?

https://www.webpages.uidaho.edu/ngier/equality.htm

WHAT PART OF EQUALITY DON

 

How Did We Lose Our Racial Color Blindness?

https://www.webpages.uidaho.edu/ngier/ColorSkin.htm

HOW DID WE LOSE OUR RACIAL COLOR BLINDNESS

 

Bayard Rustin: The Gay Man Who Organized the 1963 March on Washington

https://www.webpages.uidaho.edu/ngier/rustin.htm

BAYARD RUSTIN

 

Three Principles of Civil Disobedience:

Thoreau, Martin Luther King, Jr. and Gandhi,

https://www.webpages.uidaho.edu/ngier/civil.htm

THREE PRINCIPLES OF CIVIL DISOBEDIENCE

 

I’m sure that people have protested unjust laws ever since the first laws were promulgated.  Some scholars claim that Gandhi was influenced by an ancient tradition of civil disobedience in his own country, and we now know that Gandhi protested South African pass laws a year before he read Henry David Thoreau’s famous work On Civil Disobedience in 1907. But it cannot be doubted that Thoreau’s work did give an intellectual framework for Gandhi’s program of active non-violence as well as new ideas for specific forms of non-cooperation.

 

When faced with unjust laws, Thoreau proposed that people could “obey them, amend them, . . . or  transgress them.”  With respect to the Fugitive Slave Law of 1850, Thoreau chose to transgress.  In eventually supporting the violent acts of John Brown, Thoreau broke with the non-violence resistance to which Gandhi and King consistently adhered. In July, 1846, Thoreau refused to pay a poll tax and spent one night in jail for his crime.  Thoreau proclaimed that “under a government that imprisons unjustly, the true place for a just man is also in prison.”  Gandhi and King would go to jail for much longer terms and willingly accept the punishment for breaking the law.

 

We can now begin to discern several principles of civil disobedience.  The first principle is that you maintain respect for the rule of law even while disobeying the specific law that you perceive as unjust.  Gandhi very much admired Socrates’ respect for Athenian law and his decision not to flee when his prison guards were bribed. King was always confident that American democracy would eventually treat his people as equal under the rule of law.

 

Non-violent activists do not seek to undermine the rule of law, but only the repeal of unjust laws. Gandhi and King’s demands were clear and simple: laws that discriminated and  disenfranchised must be abolished. Indian outcastes, African-Americans, and gays do not want “special rights”; they simply want the rights that all others enjoy. All legislators should realize that keeping discriminatory laws that many reasonable people protest erodes respect for the law.

 

The second principle of civil disobedience follows from the first: you should plead guilty to any violation of the law.  As Gandhi explains: “I am here to . . . submit cheerfully to the highest penalty that can be inflicted upon me for what in law is a deliberate crime and what appears to me to be the highest duty of a citizen.” Gandhi instructed his disciples to take the penance of their oppressors upon themselves.  Gandhi’s tactics were a form of moral and political ju jitzu. Some of Gandhi’s judges felt as if they were the ones charged and convicted. Thoreau said that his one night in jail made the state look foolish. We have now arrived at the third principle of civil disobedience: you should attempt to convert your opponent by demonstrating the justice of your cause.  Active nonviolence does not seek, as Gandhi says, “to defeat or humiliate your opponents, but to win their friendship and understanding.”

 

Gandhi would have agreed with King’s axiom that “there is within human nature something that can respond to goodness.”  This is what gave King hope that “the aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness.” Even though Thoreau cited Hindu scriptures in his book Walden, there is a much stronger spiritual dimension to Gandhi’s and King’s political activism. One could criticize them for violating the hallowed separation of politics from religion. This criticism, however, is unfounded. The establishment clause does not ban the expression of religious views; rather, it proscribes the favoring of one religion over another.  Gandhi’s and King’s vision was inclusive and nonjudgmental, rather than declarations, such as a recent one by an army officer in uniform that “our God is greater than Allah.”

 

Non-violent resistance to oppressive regimes had a good track record in the late 20th Century.  From the Baltic States, across to the Ukraine, and east to the Philippines, ordinary people in dozens of countries have proved Thoreau correct: “When all subjects have refused allegiance, and all officers have resigned from office, then the revolution is accomplished.”

 

Nick Gier taught religion and philosophy at the University of Idaho for 31 years.  Excerpts from his book The Virtue of Non-Violence: from Gautama to Gandhi can here. For the success of non-violent revolution in the 20th Century see Peter Ackerman and Jack Duvall, A Force More Powerful: A Century of Nonviolent Conflict (Palgrave Press, 2000).

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Henry David Thoreau (1817–1862).

Thoreau “Civil Disobedience”

 

Henry David Thoreau, the son of a Concord pencil-maker, graduated from Harvard in 1837.

He worked a short while as a schoolmaster, but then began writing poetry.

He soon joined a religious, philosophical, and literary movement called Transcendentalism.

The leader of the movement was Ralph Waldo Emerson, a writer and lecturer.

 

at first, Thoreau agreed with Emerson’s teaching that social reform begins with the individual.

In 1845, he built a hut at Walden Pond on property owned by Emerson. For the next few years, Thoreau lived simply off the land, meditated, and wrote about nature.

 

In 1846, the United States declared war against Mexico. Thoreau and other Northern critics of the war viewed it as a plot by Southerners to expand slavery into the Southwest. Thoreau had already stopped paying his taxes in protest against slavery. The local tax collector had ignored his tax evasion, but decided to act when Thoreau publicly condemned the U.S. invasion and occupation of Mexico.

In July 1846, the sheriff arrested and jailed Thoreau for his tax delinquency.

Someone, probably a relative, anonymously paid Thoreau’s taxes after he had spent one night in jail. This incident prompted Thoreau to write his famous essay, “Civil Disobedience” (originally published in 1849 as “Resistance to Civil Government”).

 

Thoreau’s minor act of defiance caused him to conclude that it was not enough to be simply against slavery and the war.

a person of conscience had to act. In “Civil Disobedience,” he proclaimed an activist manifesto:

 

In other words, when a sixth of the population of a nation, which has undertaken to be the refuge of liberty, are slaves, and a whole country [Mexico] is unjustly overrun and conquered by a foreign army, and subjected to military law, I think that it is not too soon for honest men to rebel and revolutionize.

 

Thoreau argued that the government must end its unjust actions to earn the right to collect taxes from its citizens. As long as the government commits unjust actions, he continued, conscientious individuals must choose whether to pay their taxes or to refuse to pay them and defy the government.

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Parks and King => George Washington, Rosa Parks and Martin Luther King.

 

Thoreau's essay Civil Disobedience or Resistance to Civil Government, published in 1849, is a call to arms similar to the stances that people like Parks and King would later take.

Thoreau argued that people owed it to themselves and their fellow man not to blindly follow their government if they believe their rules and laws are unjust. This was partly motivated by Thoreau's dislike of slavery and the American government's support of it.

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Thoreau's main point in Civil Disobedience,

In Civil Disobedience, Thoreau's basic premise is that a higher law than civil law demands the obedience of the individual. Human law and government are subordinate. In cases where the two are at odds with one another, the individual must follow his conscience and, if necessary, disregard human law.