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Nonviolence does not make sense without a commitment to equality. The reason why nonviolence requires a commitment to equality can best be understood… - Judith Butler
" "Nonviolence does not make sense without a commitment to equality. The reason why nonviolence requires a commitment to equality can best be understood by considering that in this world some lives are more clearly valued than others, and that this inequality implies that certain lives will be more tenaciously defended than others. If one opposes the violence done to human lives—or, indeed, to other living beings—this presumes that it is because those lives are valuable. Our opposition affirms those lives as valuable. If they were to be lost as a result of violence, that loss would be registered as a loss only because those lives were affirmed as having a living value, and that, in turn, means we regard those lives as worthy of grief.
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About Judith Butler
Judith Pamela Butler (born February 24, 1956) is an American philosopher and scholar whose work has influenced political philosophy, ethics, and the fields of , queer theory, and literary theory.
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Native Name:
Judith Pamela Butler
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Judith P. Butler
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Butler
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Additional quotes by Judith Butler
When the world fails us, when we ourselves become worldless in the social sense, the body suffers and shows its precarity; that mode of demonstrating precarity is itself, or carries with it, a political demand and even an expression of outrage. To be a body differentially exposed to harm or to death is precisely to exhibit a form of precarity, but also to suffer a form of inequality that is unjust. So, the situation of many populations who are increasingly subject to unlivable precarity raises for us the question of global obligations. If we ask why any of us should care about those who suffer at a distance from us, the answer is not to be found in paternalistic justifications, but in the fact that we inhabit the world together in relations of interdependency. Our fates are, as it were, given over to one another.
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Violence as a tool is already operating in the world before anyone takes it up: that fact alone neither justifies nor discounts the use of the tool. What seems most important, however, is that the tool is already part of a practice, presupposing a world conducive to its use; that the use of the tool builds or rebuilds a specific kind of world, activating a sedimented legacy of use. When any of us commit acts of violence, we are, in and through those acts, building a more violent world.
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