physical or psychological to the positive will or action of another. It
is the negative or defensive counterpart of coercion.

The very diversity of terms used to describe the pacifist position shows
that none of them satisfactorily expresses the essence of the pacifist
philosophy. Among those commonly used are: (1) non-resistance, (2)
passive resistance, (3) non-violent resistance, (4) super-resistance,
(5) non-violent non-cooperation, (6) civil disobedience, (7) non-violent
coercion, (8) non-violent direct action, (9) war without violence, and
(10) Satyagraha or soul force.[10]

Of these terms only "non-resistance" implies acquiescence in the will of
the evil-doer; all the rest suggest an approval of resistance. Every one
of them, even "non-resistance" itself, contemplates the use of some
intangible moral force to oppose evil and a refusal to take an active
part in committing evil. At least the last five indicate the positive
desire to change the active policy of the evil-doer, either by
persuasion or by compulsion. As we shall see, in practice they tend to
involve a coercive element. Only in their rejection of violence are all
these terms in agreement. Perhaps we are justified in accepting
_opposition to violence_ as the heart of the pacifist philosophy. Under
the definition of violence which has been suggested, this would amount
to virtually the same thing as saying that the pacifist has such respect
for every human personality that he cannot, under any circumstances
whatsoever, intentionally inflict permanent injury upon any human being
either physically or psychologically. This statement deserves further
examination.

All pacifists approve the use of "force," as we have defined it, and
actually do use it, since it includes such things as "the force of