The term "resistance" has occurred frequently in this study. As has been
pointed out, this word has a negative quality, and implies opposition to
the will of another, rather than an attempt to realize a positive
policy. The preceding section dealt with its counterpart,
"non-resistance," which has a neutral connotation, and implies that the
non-resister is not involved in the immediate struggle, and that for him
the refusal to inflict injury upon anyone is a higher value than the
achievement of any policy of his own, either positive or negative.
Non-violent coercion, Satyagraha, and non-violent direct action, on the
other hand, are definitely positive in their approach. Each seeks to
effectuate a specified change in the policy of the person or group
responsible for a situation which those who organize the non-violent
action believe to be undesirable. However, even in such action the
negative quality may appear. Satyagraha, for instance, insofar as it is
a movement of opposition or "resistance" to British rule in India is
negative, despite its positive objectives of establishing a certain type
of government and economic system in that country.
The employment of active goodwill is another approach to the problem of
bringing about desired social change. Its proponents seek to accomplish
a positive alteration in the attitude and policy of the group or person
responsible for some undesirable situation; but they refuse to use
coercion--even non-violent coercion. Rather they endeavor to convince
their opponent that it would be desirable to change his policy because
the change would be in his own best interest, or would actually maintain
his own real standard of values.
Many of those who would reject all coercion of an opponent practice such
positive goodwill towards him, not because they are convinced that their
action will accomplish the social purposes which they would like to
achieve, but rather because they place such an attitude toward their
fellowmen as their highest value. They insist that they would act in the
same way regardless of the consequences of their action, either to the
person towards whom they practice goodwill or to themselves. They act on
the basis of principle rather than on the basis of expediency. In this
regard they are like many of the practitioners of other methods of
non-violence; but unlike them they place their emphasis on the positive
action of goodwill which they _will_ use, rather than upon a catalogue
of violent actions which they will not use.
To those who practice the method of goodwill all types of education and
persuasion are available. In the past they have used the printed and
spoken word, and under favorable circumstances even political action.
They hope to appeal to "that of God in every man," to bring about
genuine repentance on the part of those who have been responsible for
evil. If direct persuasion is not effective, they hope that their
exhibition of love towards him whom others under the same circumstances
would regard as an enemy may appeal to an aspect of his nature which is
temporarily submerged, and result in a change of attitude on his part.
If it does not, these advocates of goodwill are ready to suffer the
consequences of their action, even to the point of death.