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• W2308526834 abstract "The logic of a story resembles logic of games, a logic of tension between what is known and not known, between rules and chance, between inevitable and unforeseeable. We never really know what will emerge from confrontation, what elements may yet enter into it, and how it will end; it is never clear what potential qualities it will arouse in a protagonist and what action he will be led perform by action of his antagonist. For this reason alone, mystery is a dimension of every story. What speaks us through a story is not a particular agent of truth; instead, story manifests human world us as an exhilarating arena where many such agents come into contact with each other. -Vaclav Havel1INTRODUCTIONConflicting global narratives on good or right living, based on conflicting truth-claims, can and often do lead violence. We need not look far find examples in contemporary religious, ethnic, or ideological conflicts confirm this. Yet, one of central elements in practice of nonviolence is of satya, a Sanskrit term best translated as In this article I will address this paradox by arguing satya points a very specific conception of which I will explore by examining satya in lives and work of both Mohandas Gandhi and Vaclav Havel. I use term nonviolence here not only point absence of violence in solving problems, but as a coherent set of ideas and practices provide a framework for understanding (social) reality.The roots of contemporary nonviolence lie, an important extent, in work of Mohandas Gandhi. Gandhi construed nonviolence, an ancient religious and philosophical concept, into a new systematic and pro-active way made it applicable in contemporary society. He used it as a guiding principle in his own life and as a method for waging struggle against injustice and oppression. Since Gandhi, nonviolence has been a method of addressing conflicts and injustices for both large social movements, as well as for private people in interpersonal conflicts. An example of this latter case is method of Nonviolent Communication, devised by Marshall Rosenberg.2 Prominent examples of nonviolent social movements are civil rights movement in USA, overthrow of president Marcos in Philippines of 1980s and movement of Charter 77 in thenCzechoslovakia, of which Vaclav Havel was a distinguished member. Each translates Gandhi's concepts their own circumstances, expanding and amending different aspects. This has led emergence of a nonviolence paradigm3 in which five basic elements appear: satya or truth, ahimsa or the intention not harm, tapasya or self-suffering, sarvodaya or the welfare of all, and swadeshi/swaraj or authenticity and relational autonomy. Each of these elements is a complex and layered notion and each is equally important in a process of nonviolence. I will focus in this paper specifically on element satya, or truth. I denote these concepts here with Sanskrit terms originating in work of Gandhi, because I believe these terms are able adequately capture this complexity. I pose satya as a central element is present in each nonviolent process. This does, however, not necessarily mean term satya itself is used in all circumstances. Even so, it is my claim although in different contexts different terms are used, they point what in a general sense can be called satya. To clarify this concept and its role in nonviolence I will start by explaining origin of term in work of Gandhi and go on compare this with work of Vaclav Havel and his intellectual mentor Jan Patocka who both focus overtly on importance of living in truth.GANDHI'S TRUTHSatya derives from Sanskrit root sat meaning to be. It refers both truth in sense of truthfulness or honesty, and truth as that which exists, or reality. …" @default.
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• W2308526834 date "2015-06-01" @default.
• W2308526834 modified "2023-09-28" @default.
• W2308526834 title "THE POWER OF THE TRUTHFUL: SATYA IN THE NONVIOLENCE OF GANDHI AND HAVEL" @default.
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