Whatever the explicit strategic or political aims of a war may be, they prove to be weak in comparison with its aims of destruction; what war destroy… - Judith Butler

Nonviolence is not an absolute principle, but an open-ended struggle with violence and its countervailing forces.

One might expect that a consideration of grievability pertains only to those who are dead, but my contention is that grievability is already operative in life, and that it is a characteristic attributed to living creatures, marking their value within a differential scheme of values and bearing directly on the question of whether or not they are treated equally and in a just way. To be grievable is to be interpellated in such a way that you know your life matters; that the loss of your life would matter; that your body is treated as one that should be able to live and thrive, whose precarity should be minimized, for which provisions for flourishing should be available. The presumption of equal grievability would be not only a conviction or attitude with which another person greets you, but a principle that organizes the social organization of health, food, shelter, employment, sexual life, and civic life.

We must fight those who are committed to destruction, without replicating their destructiveness. Understanding how to fight in this way is the task and the bind of a nonviolent ethics and politics.