Hobbesian Trap

Thomas Hobbes underlines three axes that define human quarrels:

1. Competition which spearheads toward gain
2. Diffidence which targets safety
3. and Glory with the objective of reputation 

In his seminal work, Leviathan (1651), Hobbes points out these mechanisms in a succinct language:

So that in the nature of man, we find principal causes of quarrel. First, competition; secondly, diffidence; thirdly, glory. The first market men invade for gain; the second, for safety; and the third, for reputation. The first use violence, to make themselves masters of other men's persons, wives, children, and cattle; the second, to defend them; the third, for trifles, as a word, a smile, a different opinion, and any other sign of undervalue, wither direct in their persons or by reflection in their kindred, their friends, their nation, their profession, or their name. 

The diffidence which can be better translated to fear is the root cause of what is known as the Hobbesian trap or security dilemma in political terminology and in the arena of international relations. 

The Nonviolence Handbook: Tribute to Dr. Farhad Meysami

I read this great book by Michael N Nagler. This is constructed around the concept propagated by Gandhi based on Satyagraha. How to seriously consider Satyagraha in practice and amid the chaotic circumstances surrounding turbulent social unrest and conflicts where violence seems to be the only feasible solution. 

Nonviolent resistance is an act of compassion and is driven by an inherent characteristic of humans. That is why it is a positive phenomenon and an approach based on being and creating capitalizing on existing forces 

Nonviolent resistance is the artful hard-fought skill to transform the negative drives of anger and fear into something constructive. So the notion of nonviolence being a purely reactionary stance is not true.

As Kenneth Boulding points out this approach relies on an integrative power rather than a threat or exchange power. This means that those who exercise this method see their enemies as similar to themselves in their fundamental being. A well-executed message may reach our rivals (frequently armed and in a power position) and may subdue the deadliest weapons they possess. The people power revolution in the Philippines in 1986 has been mentioned as an example where this soft-looking approach yielded a significant impact. 

One caveat is that observant and vigilant activists should be mindful of all the violence they gave. Normalization of structural violence is not acceptable and that is the very reason the nonviolent activist opted a completely opposite method. It must be noted that communities chronically exposed to violence may have an inclination toward violence. This is an insidious and visceral process that all nonviolent activists should be aware of and work against.

It is noteworthy that the book is so special partly because the Farsi translation was done by one of the noble instructors I have known in my formative years of education: Dr. Fathad Meysami. Dr. Meysami is an Iranian physician activist who unfortunately has been imprisoned for his peaceful civil activism, He translated this book while detained in Rajaishar prison. I pray for his health and safety and hope to celebrate his freedom soon.