La fuerza de la no violencia

Judith Butler's new book shows how the ethics of nonviolence must be connected to a broader political struggle for social equality. Furthermore, she argues that nonviolence is often misinterpreted as a passive practice emanating from a quiet region of the soul, or as an individualistic ethical relationship with existing forms of power. But, in fact, nonviolence is an ethical position found in the middle of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ??ambivalence as a way to control the conversion of aggression into violence. A contemporary challenge to a policy of non-violence indicates that there is a difference of opinion about what is considered violence and non-violence. The distinction between them can be mobilized in the service of ratifying the state monopoly on violence. Viewing nonviolence as an ethical problem within a political philosophy requires a critique of individualism, as well as an understanding of the psychosocial dimensions of violence. Butler turns to Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence does not include lives deemed unpleasant. In considering how "racial ghosts" inform justifications for state and administrative violence, Butler traces how violence is often attributed to those who are most exposed to its deadly effects. The struggle for non-violence is found in movements for social transformation that reformulate the affliction of lives in the light of social equality and whose ethical affirmations are derived from a vision of the interdependence of life as the basis of social equality and politics.