Introduction to Non-Violence — Context and Discussion

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Paullin, Theodore Project Gutenberg 2006 Not confirmed
War; Passive resistance; Pacifism Readers of public-domain and historical texts
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Words 29,520
Reading time 129 min
Text sections 5

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Theodore Paullin's 1944 study examines non-violent action through historical cases, distinguishing types like satyagraha and non-resistance, with a focus on structure and recurring patterns of coercion and persuasion.
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England began to assert imperial control over the colonies after 1763, the colonists answered with protests and refusals to cooperate. Against both the Stamp Act of 1765 and the Townshend Duties of 1767, they adopted non-importation agreements whereby they refused to import British goods. To be sure, the more radical colonists did not eschew violence on the basis of principle, and the direct action by which they forced colonial merchants to respect the terms of the non-importation agreements was not always non-violent. The loss of trade induced British merchants to go to Parliament on both occasions and to insist successfully upon the repeal of the Stamp Act in 1766 and the Townshend Duties in 1770. In the face of non-cooperation practiced by the vast majority of the colonists, the British government had been forced to give way in order to serve its own best interests.[44]

In 1774, when the Continental Congress established the Continental Association in order to use the same economic weapon again, the issues in the conflict were more clearly drawn. Many of the moderate colonists who had supported the earlier action, denounced this one as revolutionary, and went over to the loyalist side. The radicals themselves felt less secure in the use of their economic weapon, and began to gather arms for a violent rebellion. The attempt of the British to destroy these weapons led to Lexington and Concord.[45] What had been non-violent opposition to British policy had become armed revolt and civil war. It was a war which would probably have ended in the defeat of the colonists if they had not been able to fish in the troubled waters of international politics and win the active support of France, who sought thus to avenge the loss of her own colonies to Great Britain in 1763. We have here an example of the way in which non-violent resistance, when used merely on the basis of expediency, is apt to intensify and sharpen the conflict, until it finally leads to war itself.[46]

[44] Curtis Nettels says of the Stamp Act opposition, "The most telling weapons used by the colonists were the non-importation agreements, which struck the British merchants at a time when trade was bad." _The Roots of American Civilization_ (New York: Crofts, 1938), 632. Later he says, "The colonial merchants again resorted to the non-importation agreements as the most effectual means of compelling Britain to repeal the Townshend Acts." _Ibid._, 635.

For a good account of this whole movement see also John C. Miller, _Origins of the American Revolution_ (Boston: Little, Brown, 1943), 150-164, 235-281.

[45] Miller, 355-411.

[46] Case, _Non-Violent Coercion_, 308-309.

Irish Opposition to Great Britain After 1900

After centuries of violent opposition to British occupation, the Irish tried an experiment in non-violent non-cooperation after 1900. Arthur Griffith was inspired to use in Ireland the techniques employed in the Hungarian independence movement of 1866-1867. His Sinn Fein party, organized in 1906, determined to set up an independent government for Ireland outside the framework of the United Kingdom. When the Home Rule Act of 1914 was not put into operation because of the war, Sinn Fein gained ground. In the elections of 1918, three fourths of the successful Irish candidates were members of the party, so they met at Dublin as an Irish parliament rather than proceeding to Westminster. In 1921, after a new Home Rule Act had resulted only in additional opposition, the British government negotiated a settlement with the representatives of the "Irish Republic," which set up the "Irish Free State" as a self-governing dominion within the British Commonwealth. The Irish accepted the treaty, and the Irish problem was on its way to settlement, although later events were to prove that Ireland would not be satisfied until she had demonstrated that the new status made her in fact independent. Her neutrality in the present war should dispel all doubts.[47]

[47] Brockway, _Non-Co-operation_, 71-92; William I. Hull, _The War Method and the Peace Method: An Historical Contrast_ (New York: Revell, 1929), 229-231; Hayes, _Modern Europe_, II, 498-501, 876-879, 952-953.

Strikes with Political Purposes

British workers themselves have made use of strikes with political significance. In 1920, transport workers refused to handle goods destined to be used in the war against the Bolshevik regime in Russia, and thus forced Britain to cease her intervention.[48] In 1926, the general strike in Britain had revolutionary implications which the Government and the public recognized only too well. Hence the widespread opposition to it. The leaders of the strike were even frightened themselves, and called it off suddenly, leaving the masses of the workers completely bewildered.[49]

Theodore Paullin's Introduction to Non-Violence, published in 1944 by the Pacifist Research Bureau, opens with a pointed epigraph from Lewis Carroll's Humpty Dumpty: words mean what the speaker chooses them to mean. This sets the stage for a work that is fundamentally about terminology and classification. Paullin does not simply advocate for non-violence; he dissects it, distinguishing between non-violent coercion, satyagraha, non-resistance, and active goodwill. The book's structure—eight chapters moving from definitions through historical examples to conclusions—reflects a systematic effort to bring clarity to a concept often muddied by imprecise usage.

A Taxonomy of Non-Violence

Paullin's central contribution is his classification of non-violent action into distinct types. He devotes separate chapters to non-violence by necessity, non-violent coercion, satyagraha, non-resistance, and active goodwill. Each category is illustrated with historical cases: Chinese boycotts, Egyptian opposition to Great Britain, the American abolition movement, and Mennonite practices. The taxonomy is not merely descriptive; it serves to highlight differences in underlying philosophy and method. For instance, satyagraha, as practiced by Gandhi, is presented as a proactive, truth-seeking force, while non-resistance, as seen in Mennonite tradition, is a principled refusal to engage in conflict. This structural choice allows Paullin to compare and contrast approaches without conflating them.

Movement Between Scenes: From Coach to Strike

The excerpts reveal a pattern of movement between specific, concrete episodes and broader analytical claims. Paullin recounts Gandhi's 1893 coach journey in South Africa, where he was beaten for refusing to sit on the footboard, and his later refusal to prosecute a mob that attacked him. These personal anecdotes are followed by the Ahmedabad mill strike, where Gandhi's fast emerged spontaneously. The narrative shifts from the intimate—a coachman boxing ears—to the collective—a strike of mill workers. This movement between scales is characteristic of Paullin's method: he uses vivid incidents to illustrate principles, then steps back to discuss their implications for non-violent theory. The reader is constantly moved between the particular and the general.

Recurring Images: Suffering and the Oppressor's Power

A recurring image in the excerpts is the acceptance of suffering as a transformative force. Paullin notes that Gandhi's refusal to prosecute his attackers 'aroused a favorable reaction on the part of the public,' and that the principle developed that 'the acceptance of suffering was an effective method of winning sympathy.' This image recurs in the Kheda Satyagraha, where Gandhi discovered that 'when the fear of jail disappears, repression puts heart into people.' The oppressor's power, Paullin argues, depends on the victim's fear. By enduring suffering without retaliation, the non-violent actor shifts the moral balance. This image of suffering as a lever appears repeatedly, linking diverse cases from South Africa to India.

The Role of Empirical Origins

Paullin emphasizes that Gandhi's methods were not derived from abstract theory but from empirical experience. He writes that Gandhi 'arrived empirically at many of his specific techniques,' citing the coach incident and the Ahmedabad fast. This focus on empirical origins is a structural feature of the book: Paullin grounds his analysis in documented events rather than philosophical speculation. The excerpts show him drawing on Gandhi's autobiography and other primary sources to trace how ideas emerged from practical struggles. This approach gives the work a concrete, historical texture, even as it aims to categorize and generalize. The reader is invited to see non-violence not as a fixed doctrine but as a set of practices refined through trial and error.

Paullin's Introduction to Non-Violence rewards readers who attend to its structure and recurring motifs. The movement between personal narrative and analytical framework, the emphasis on empirical origins, and the careful taxonomy all contribute to a work that is both a historical survey and a conceptual clarification. Readers should approach it as a mid-century attempt to bring order to a contested field, noting how the categories Paullin establishes continue to inform discussions of non-violent action today.

Paullin’s book felt like a quiet catalog of human restraint, each case a patient unfolding of pressure and release. Reading it, I remembered how the other volume asks us to look for hidden rhythms beneath the visible world. Both, in their own way, trust that structure can hold mystery without dissolving it. That evening, I set them side by side, and An Outline of Occult Science — A Closer Reading seemed to breathe more gently beside Paullin’s steady pages.

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