Pragmatic Ethical Principlism, Violence and Nonviolence
In: Journal of Pacifism and NonviolenceSearch for other papers by Andrew Fitz-Gibbon in
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Abstract
This paper examines the ethical foundations of violence and nonviolence through the lens of Pragmatic Ethical Principlism (pep), a pluralistic framework that extends the work of W.D. Ross, Tom L. Beauchamp, and James Childress. Addressing the fundamental question, What is wrong with violence?, this paper argues that nonviolence is ethically superior by systematically applying seven core ethical principles: 1) seek the well-being of all concerned; 2) minimize harm; 3) respect autonomy and bodily integrity; 4) make room for personal growth and character development; 5) honor relational commitments and agreements; 6) act fairly; and 7)repair that which has been damaged. Moving beyond intuitionism and cultural assumptions, it provides a principled critique of violence based on ethical obligations and empirical research. This analysis is grounded in cross-cultural ethical traditions and supported by data from global research organizations, reinforcing the universality of nonviolence as an ethical imperative. A practical application to foster care demonstrates how pep informs nonviolent caregiving. The paper concludes that nonviolence, as a structured ethical commitment, fosters individual and communal flourishing while offering a pragmatic alternative to violent solutions.
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Pragmatic Ethical Principlism, Violence and Nonviolence
In: Journal of Pacifism and NonviolenceSearch for other papers by Andrew Fitz-Gibbon in
Current site
Google Scholar
PubMed
Abstract
This paper examines the ethical foundations of violence and nonviolence through the lens of Pragmatic Ethical Principlism (pep), a pluralistic framework that extends the work of W.D. Ross, Tom L. Beauchamp, and James Childress. Addressing the fundamental question, What is wrong with violence?, this paper argues that nonviolence is ethically superior by systematically applying seven core ethical principles: 1) seek the well-being of all concerned; 2) minimize harm; 3) respect autonomy and bodily integrity; 4) make room for personal growth and character development; 5) honor relational commitments and agreements; 6) act fairly; and 7)repair that which has been damaged. Moving beyond intuitionism and cultural assumptions, it provides a principled critique of violence based on ethical obligations and empirical research. This analysis is grounded in cross-cultural ethical traditions and supported by data from global research organizations, reinforcing the universality of nonviolence as an ethical imperative. A practical application to foster care demonstrates how pep informs nonviolent caregiving. The paper concludes that nonviolence, as a structured ethical commitment, fosters individual and communal flourishing while offering a pragmatic alternative to violent solutions.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 605 | 605 | 40 |
| Full Text Views | 10 | 10 | 0 |
| PDF Views & Downloads | 24 | 24 | 0 |
