
“Libertarianism and International Violence”, Journal of Conflict Resolution, 27, Sage Publications, March 1, 1983, p. 27-71 https://www.hawaii.edu/powerkills/DP83.HTM
“Libertarianism and International Violence”, Journal of Conflict Resolution, 27, Sage Publications, March 1, 1983, p. 27-71
“Libertarianism and International Violence”, Journal of Conflict Resolution, 27, Sage Publications, March 1, 1983, p. 27-71 https://www.hawaii.edu/powerkills/DP83.HTM
“Libertarianism, Violence within States, and the Polarity Principle,” Comparative Politics, Vol. 16, No. 4 (Jul., 1984), pp. 443-462. Published by Comparative Politics, Ph.D. Programs in Political Science, City University of New York. https://www.hawaii.edu/powerkills/DP84.HTM
“Libertarianism, Violence within States, and the Polarity Principle,” Comparative Politics, Vol. 16, No. 4 (Jul., 1984), pp. 443-462. Published by Comparative Politics, Ph.D. Programs in Political Science, City University of New York.
The Common Good in an Age of Austerity Lecture, 9 July 2014 http://joncruddas.org.uk/sites/joncruddas.org.uk/files/ebor%20a.pdf
“Libertarian Propositions on Violence Within and Between Nations: A Test Against Published Research Results," The Journal of Conflict Resolution, 29, Sage Publications, (September, 1985): pp. 419-455. https://www.hawaii.edu/powerkills/DP85.HTM
“Violence and pleasure are reciprocally related, that is, the presence of one inhibits the other”
"Before Ethics and Morality" (1972)
Context: The issues of human violence and human pleasure are pivotal to any theory—scientific or religious—of moral behavior. Violence and pleasure are reciprocally related, that is, the presence of one inhibits the other, and certain critical early sensory experiences during the formative periods of development provide the neurobiological substrate and properties for either violence-seeking or pleasure-seeking behaviors.
Source: The Blue Book of Freedom: Ending Famine, Poverty, Democide, and War (2007), p. 14
Variant translation: Violence can only be concealed by a lie, and the lie can only be maintained by violence. Any man who has once proclaimed violence as his method is inevitably forced to take the lie as his principle.
As quoted in Solzhenitsyn: A Documentary Record (1974) edited by Leopold Labedz
Nobel lecture (1970)
Context: We shall be told: what can literature possibly do against the ruthless onslaught of open violence? But let us not forget that violence does not live alone and is not capable of living alone: it is necessarily interwoven with falsehood. Between them lies the most intimate, the deepest of natural bonds. Violence finds its only refuge in falsehood, falsehood its only support in violence. Any man who has once acclaimed violence as his METHOD must inexorably choose falsehood as his PRINCIPLE. At its birth violence acts openly and even with pride. But no sooner does it become strong, firmly established, than it senses the rarefaction of the air around it and it cannot continue to exist without descending into a fog of lies, clothing them in sweet talk. It does not always, not necessarily, openly throttle the throat, more often it demands from its subjects only an oath of allegiance to falsehood, only complicity in falsehood.