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Friday, February 13, 2026

Appeasement

From Wikipedia, the free encyclopedia
Adolf Hitler greets British Prime Minister Neville Chamberlain at the beginning of the Bad Godesberg meeting on 24 September 1938 in which Hitler demanded annexation of Czech border areas without delay, leading to the Godesberg Memorandum.

Appeasement, in an international context, is a diplomatic negotiation policy of making political, material, or territorial concessions to an aggressive power with intention to avoid conflict. The term is most often applied to the foreign policy between 1935 and 1939 of the British governments of Prime Ministers Ramsay MacDonald, Stanley Baldwin and most notably Neville Chamberlain towards Nazi Germany and Fascist Italy. Under British pressure, appeasement of Nazism and Fascism also played a role in French foreign policy of the period but was always much less popular there than in the United Kingdom.

In the early 1930s, appeasing concessions were widely seen as desirable because of the anti-war reaction to the trauma of World War I (1914–1918), second thoughts about the perceived vindictive treatment by some of Germany in the 1919 Treaty of Versailles, and a perception that fascism was a useful form of anti-communism. However, by the time of the Munich Agreement, which was concluded on 30 September 1938 between Germany, the United Kingdom, France, and Italy, the policy was opposed by the Labour Party and by a few Conservative dissenters such as future Prime Minister Winston Churchill, Secretary of State for War Duff Cooper, and future Prime Minister Anthony Eden. Appeasement was strongly supported by the British upper class, including royalty, big business (based in the City of London), the House of Lords, and media such as the BBC and The Times. However, it would be mistaken to say that the policy was not similarly supported amongst the working and middle classes as well, who were not enthusiastic about another war until popular opinion changed following events like Kristallnacht and Hitler’s invasion of rump Czechoslovakia on 15 March 1939, and that at the time of Munich elite endorsement rang in concordance with popular opinion.

As alarm grew about the rise of fascism in Europe, Chamberlain resorted to attempts at news censorship to control public opinion. He confidently announced after Munich that he had secured "peace for our time".

Academics, politicians and diplomats have intensely debated the 1930s appeasement policies ever since they occurred. Historians' assessments have ranged from condemnation ("Lesson of Munich") for allowing Hitler's Germany to grow too strong to the judgment that Germany was so strong that it might well win a war and that postponing a showdown was in the best interests of the West.

History

Failure of collective security

Appeasement policy, the policy of appeasing Hitler and Mussolini, operating jointly at that time, during 1937 and 1938 by continuous concessions granted in the hope of reaching a point of saturation when the dictators would be willing to accede to international collaboration.... It came to an end when Hitler seized Czechoslovakia on March 15, 1939, in defiance of his promises given at Munich, and Prime Minister Chamberlain, who had championed appeasement before, decided on a policy of resistance to further German aggression.

— Walter Theimer (ed.), The Penguin Political Dictionary, 1939

Chamberlain's policy of appeasement emerged from the failure of the League of Nations and the failure of collective security. The League of Nations was set up in the aftermath of World War I in the hope that international co-operation and collective resistance to aggression might prevent another war. Members of the League were entitled to the assistance of other members if they came under attack. The policy of collective security ran in parallel with measures conducted since the early 1920s like the Washington Naval Conference to achieve international disarmament that were stepped up with the largely symbolic Kellogg-Briand Pact of 1928 and the Disarmament Conference of 1932-34, and, if possible, was to be based on economic sanctions against an aggressor.

Invasion of Manchuria

In September 1931, the Empire of Japan, a member of the League of Nations, invaded Manchuria, in northeast China, by claiming that the regional population was not only Chinese but was multi-ethnic. The Republic of China appealed to the League of Nations and to the United States for assistance. The League of Nations Council asked the parties to withdraw to their original positions to permit a peaceful settlement. The United States reminded them of their duty under the Kellogg–Briand Pact to settle matters peacefully. Japan was undeterred and went on to occupy the whole of Manchuria. The League set up the Lytton Commission, a commission of inquiry that condemned Japan, and the League duly adopted the report in February 1933. In response, Japan resigned from the League and continued its advance into China, with neither the League nor the United States taking any action. However, the U.S. issued the Stimson Doctrine and refused to recognize Japan's conquest, which played a role in shifting U.S. policy to favour China over Japan during the late 1930s. Some historians, such as David Thomson, assert that the League's "inactivity and ineffectualness in the Far East lent every encouragement to European aggressors who planned similar acts of defiance". However it may be argued that the Lytton Commission’s report and the League’s ineffectual opposition to Japan, while not effective was also highly critical and therefore should not be taken as precedent for the appeasement of Germany in the later 1930s. World opinion never excused Japanese action in 1931-33 anywhere near the way it did German action in 1936-38.

Disarmament Conference

The Disarmament Conference had come at a time when the League, still a recognised arbiter of international disputes was still looking at the Manchurian invasion, as world leaders tried a myopic attempt to forstall war. The key issue that the Conference stuck on was the German delegates’ insistence that everyone either should disarm to levels of Germany (as imposed by the Treaty of Versailles) or Germany be permitted to attain military parity with her neighbours. Well before Hitler’s coming to power Weimar politicians had backed rearmament drives like treaties of cooperation with the other international pariah, the Soviet Union, and Hitler merely walking out of the Conference signalled that there would be henceforth a new way of diplomacy that did not necessarily involve the League, which anyway had arguably been bound to failure from the exclusion of isolationist America since 1920. From then on a new exploration of this diplomacy by Britain, who did not wish to cut off Germany entirely, was directed by National Government Foreign Secretary Samuel Hoare beginning with the 1934 Anglo-German Payments Agreement stabilised economic relations between Britain and Germany, guaranteeing German interest repayments on bonds arising from World War I reparations (which Hitler had stopped repaying in any case) and deepening British economic ties to Germany, particularly in the area of trade. Herbert von Dirksen, the German ambassador to Britain, in 1938 characterised the agreement, alongside the 1935 naval agreement, as carrying "the swaying structure of foreign relations [between the UK and Germany] even in critical periods".

Anglo-German Naval Agreement

The 1935 Anglo-German Naval Agreement had Britain permit Germany to begin rebuilding the German Navy, including its U-boats, despite Germany having repeatedly violated the Treaty of Versailles. Previously, since the Night of the Long Knives and the attempted coup against Engelbert Dollfuss in Austria, a pro-Austria (then an Italian satellite) Mussolini sought a common front with Britain and France against Hitler’s revisionism, the Stresa Front.

However a similar mutual defence pact with the Soviet Union by French foreign minister Louis Barthou, killed with King Alexander I of Yugoslavia in 1934, had been ratified anyway by the French in 1935, this driving Conservative opinion in Britain against the Stresa Front and in favour of direct dealing with Germany, hence the signing of the Agreement. This was the first significant step in a process that had begun with the failure of the Disarmament Conferences which had started with high hopes in 1933-34, that saw British government and large sections of public opinion alike work towards a new arrangement with Germany that would include her equitably as a partner in the affairs of Europe, as opposed to that prescribed by the Treaty of Versailles. Only then, it was felt would Germany feel at ease and lasting peace be attained- a policy which might indeed have worked had German foreign policy been directed by more moderate and cautious traditional right-wingers, like previously under Gustav Stresemann during the Weimar era, instead of by Hitler, a gambler “va banque” and megalomaniac.

According to A.J.P. Taylor, the British government was a key player with agency in the non-fascist camp’s diplomatic scene of the 1930s, as the United States was still overwhelmingly isolationist following the reaction to interventionism after 1917-18, and France was paralysed by a number of successive governments of the French Third Republic, often with razor-thin political margins that they did not wish to expend it on foreign policy and so chose or were obliged to follow Britain’s lead up until September 1939.

Abyssinia crisis

Emperor Haile Selassie of Ethiopia, c. 1942

Benito Mussolini had imperial ambitions in Abyssinia. Italy was already in possession of the neighbouring Eritrea and Somalia. In December 1934, there was a clash between Royal Italian Army and Imperial Ethiopian Army troops at Walwal, near the border between British and Italian Somaliland, in which Italian troops took possession of the disputed territory, and about 150 Abyssinians and 50 Italians were killed. Italy demanded apologies and compensation from Abyssinia, which appealed to the League, with Emperor Haile Selassie famously appealing in person to the assembly in Geneva. The League persuaded both sides to seek a settlement under the Italo-Ethiopian Treaty of 1928, but Italy continued troop movements, and Abyssinia appealed to the League again. In October 1935 Mussolini launched an attack on Abyssinia. The League declared Italy to be the aggressor and imposed sanctions, but coal and oil were not included, as it was feared sanctioning them would provoke war. Albania, Austria and Hungary refused to apply sanctions, and Germany and the United States were not in the League. Nevertheless, the Italian economy suffered. Britain considered closing off the Suez Canal, which would have stopped arms to Abyssinia, but thinking that would be too harsh a measure, failed to do so.

Earlier, in April 1935, Italy had joined Britain and France in protest against German rearmament. Britain was less hostile to Germany and set the pace in imposing sanctions and moved a naval fleet into the Mediterranean, but in November 1935, British Foreign Secretary Sir Samuel Hoare and French Prime Minister Pierre Laval had secret discussions in which they agreed to concede two thirds of Abyssinia to Italy. However, the press leaked the content of the discussions, and a public outcry forced Hoare and Laval to resign. This effectively cancelled out British attempts at resuming traditional non-League diplomatic tactics to keep Italy aboard the Stresa Front, as Britain had taken with the agreements with Germany, and, by the three principal remaining guarantors of the League operating so blatantly outside the League at the expense of another member, doomed its already tottering credibility in public eyes. After Abyssinia, international crises like the Czechoslovak crisis were barely even referred to the League, with traditional diplomacy having resumed its place in international affairs. Wilsonian idealism was now definitively dead, if it had ever truly been alive.

In May 1936, undeterred by sanctions, Italy captured Addis Ababa, the Abyssinian capital, and proclaimed Victor Emmanuel III as Emperor of Ethiopia. In July, the League abandoned sanctions. The episode, in which sanctions were incomplete and appeared to be easily given up, seriously discredited the concept of collective security, and more and more countries began to resume the course of traditional diplomacy (which had arguably never been completely suspended even during the League’s prime in the 1920s) that Britain had begun to pursue toward Germany since at least the Anglo-German Naval Agreement. Mussolini was flung in to the arms of the only power willing to not condemn his invasion, Hitlerian Germany, by the indignant British public’s obliging the withdrawal of Hoare’s offer, pitting British traditional foreign policy’s resumption against a still pro-Wilsonian public opinion. While British foreign policy struggled to readjust itself, the Rome-Berlin Axis was rapidly concluded with the new Italian pro-German foreign minister Galeazzo Ciano.

Remilitarisation of the Rhineland

British Prime Minister Stanley Baldwin

Under the Versailles Settlement, the Rhineland was demilitarised. Germany accepted that arrangement under the Locarno Treaties of 1925. Hitler claimed that it prevented Germany’s self-defence, and, on 7 March 1936, sent the Wehrmacht into the Rhineland. He gambled on Britain not getting involved but was unsure of how France would react. The action was opposed by many of his advisers. His officers had orders to withdraw if they met French resistance. France consulted Britain and lodged protests with the League but took no action. Prime Minister Stanley Baldwin said that Britain lacked the forces (according to intelligence that turned out to have vastly overestimated the German forces’ strength) to back its guarantees to France and that in any case, public opinion would not allow so.

In Britain, it was thought that the Germans were merely walking into "their own backyard". Hugh Dalton, a Labour Party MP who usually advocated stiff resistance to Germany, said that neither the British people nor Labour would support military or economic sanctions. Therefore, unlike over Abyssinia, public opinion coincided with that of the government’s in not opposing the act of aggression for the sake of restoring Germany to an equitable position to create a lasting peace order by overturning that of Versailles.

In the Council of the League, only the Soviet Union proposed sanctions against Germany. Hitler, who was invited to negotiate, proposed a non-aggression pact with the Western powers. When asked for details, he did not reply. Hitler's occupation of the Rhineland had persuaded him that the international community would not resist him, and it put Germany in a powerful strategic position.

Spanish Civil War

It is not so much a case of taking actual steps immediately, as of pacifying the aroused feelings of the Leftist parties... by the very establishment of such a Committee.

Many historians argue that the British policy of non-intervention was a product of the Establishment's anti-communist stance. Scott Ramsay (2019) instead argues that Britain demonstrated "benevolent neutrality" and was simply hedging its bets by avoiding the favouring of one side or the other. The goal was that in a European war Britain would enjoy the "benevolent neutrality" of whichever side won in Spain.

It is clear that in either case, “Non-Intervention”, a French proposal gratefully endorsed by Britain on 2 August 1936 to avoid having to do anything, amounted to a prejudiced losing game for the legitimate government of Spain, the Spanish Republic, which was starved of arms, and isolated diplomatically due to Non-Intervention, forcing her to turn to the USSR for supply, thereby further isolating her.

For the Committee of European states that supervised its application were routinely told that the powers who were actively supplying the Nationalist faction (Germany and Italy) could not have broken a non-binding commitment, and they walked out at least once. The Republic was not even allowed to bring complaints as only members could do so. The German representative, Joachim von Ribbentrop later said:

It would have been better to call this the Intervention Committee, for the whole activity of its members consisted in explaining or concealing the participation of their countries in Spain.

— Joachim von Ribbentrop in his memoirs.

All the considerations of the Powers’ behaviour was based on their acting within the scope of extra-League resumption of traditional diplomacy that had become the norm since Abyssinia. A.J.P. Taylor cites the 1937 Nyon Conference as a rare instance of fascist backing down when confronted by Great Britain over unrestricted submarine warfare. Germany and Italy went as far as they dared, while George Orwell criticised the Republic for clinging to traditional diplomacy in regard to its policy in Spanish Morocco, a recruiting base of the Moroccan regulares of Franco, which the Republicans respected to avoid antagonising France over French Morocco.

Conduct of appeasement, 1937–1939

Seyss-Inquart and Hitler in Vienna, March 1938

In 1937, Stanley Baldwin resigned as Prime Minister. He was replaced by Neville Chamberlain, who pursued a policy of appeasement and rearmament. Chamberlain's reputation for appeasement rests in large measure on his negotiations with Hitler over Czechoslovakia in 1938.

Anschluss

When the German Empire and Austria-Hungary were broken up in 1918, Austria was left as a rump state with the temporary adopted name Deutschösterreich ("German-Austria"), with the vast majority of Austrians wanting to join Germany. However, the victors' agreements of World War I (the Treaty of Versailles and the Treaty of Saint-Germain) strictly forbade union between Austria and Germany without League consent, as well as the name "German-Austria", which reverted to "Austria" after the emergence of the First Republic of Austria in September 1919. The constitutions of both the Weimar Republic and the First Republic of Austria, included the aim of unification, which was supported by democratic parties. However, the rise of Hitler dampened the enthusiasm of the Austrian government for such a plan. Hitler, an Austrian by birth, had been a pan-German from a very young age and had promoted a Pan-German vision of a Greater Germanic Reich from the beginning of his career in politics. He wrote in Mein Kampf (1924) that he would attempt a union of his birth country Austria with Germany by any means possible and by force if necessary. By early 1938, Hitler had consolidated his power in Germany and was ready to implement his long-held plan.

Austrian Chancellor Kurt Schuschnigg wished to pursue ties with Italy but turned to Czechoslovakia, Yugoslavia and Romania (the Little Entente). To that end, Hitler took violent exception. In January 1938, the Austrian Nazis attempted a putsch following which some were imprisoned. Hitler summoned Schuschnigg to Berchtesgaden in February and demanded, with the threat of military action, for him to release imprisoned Austrian Nazis and to allow them to participate in the government. Schuschnigg complied and appointed Arthur Seyss-Inquart, a pro-Nazi lawyer, as interior minister. To forestall Hitler and to preserve Austria's independence, Schuschnigg scheduled a plebiscite on the issue for 13 March. Hitler demanded for the plebiscite to be cancelled. The German Propaganda Ministry issued press reports that riots had broken out in Austria and that large parts of the Austrian population were calling for German troops to restore order. On 11 March, Hitler sent an ultimatum to Schuschnigg that demanded him to hand over all power to the Austrian Nazis or face an invasion. The British Ambassador in Berlin, Nevile Henderson, registered a protest with the German government against the use of coercion against Austria. Schuschnigg, realising that neither France nor the United Kingdom would actively support him, resigned in favour of Seyss-Inquart, who then appealed to German troops to restore order. On 12 March, the German Wehrmacht crossed the Austrian border. They met no resistance and were greeted by cheering Austrians. The invasion was the first major test of the Wehrmacht's machinery. Austria became the German province of Ostmark, with Seyss-Inquart as governor. A plebiscite was held on 10 April and officially recorded the support of 99.73% of the voters for the Anschluss.

Although the Allies had prohibited the union of Austria and Germany, their reaction to the Anschluss was mild. Even the strongest voices against annexation, particularly those of Fascist Italy, France and Britain (the "Stresa Front"), were not backed by force. In the British House of Commons, Chamberlain said, "The hard fact is that nothing could have arrested what has actually happened [in Austria] unless this country and other countries had been prepared to use force". The American reaction was similar. The international reaction to the events of 12 March 1938 led Hitler to conclude that he could use even more aggressive tactics in his plan to expand the Third Reich.  The Anschluss paved the way for Munich in September 1938 because it indicated the likely non-response of Britain and France to future German aggression.

Munich Agreement

How horrible, fantastic, incredible it is that we should be digging trenches and trying on gas masks here because of a quarrel in a far-away country between people of whom we know nothing.

— Neville Chamberlain, 27 September 1938, 8 p.m. radio broadcast, on Czechoslovak refusal to accept Nazi demands to cede border areas to Germany.

From left to right: Chamberlain, Daladier, Hitler, Mussolini and Ciano pictured before they sign the Munich Agreement, which gave the Czechoslovak border areas to Germany

Under the Versailles Settlement, Czechoslovakia was created with the territory of the Czech part more or less corresponding to the Czech Crown lands as they had existed within Austria-Hungary and earlier. The new country included Bohemia, Moravia, and Slovakia and had border areas with a majority-German population that was known as the Sudetenland and areas with significant numbers of other ethnic minorities (notably Hungarians, Poles and Ruthenians). In April 1938, the Sudeten German Party, led by Konrad Henlein, agitated for autonomy and then threatened, in Henlein's words, "direct action to bring the Sudeten Germans within the frontiers of the Reich". An international crisis ensued.

France and Britain advised Czechoslovak acceptance of Sudeten autonomy. The Czechoslovak government refused and ordered a partial mobilisation in expectation of German aggression. Lord Runciman was sent by Chamberlain to mediate in Prague and persuaded the Czechoslovak government to grant autonomy. Germany escalated the dispute, with the country's press carrying stories of alleged atrocities against Sudeten Germans, and Hitler ordering 750,000 troops to the Czechoslovak border. In August, Henlein broke off negotiations with the Czechoslovak authorities. At a Nazi party rally in Nuremberg on 12 September, Hitler made a speech attacking Czechoslovakia and there was an increase of violence by Sudeten Nazis against Czechoslovak and Jewish targets.

Chamberlain, faced with the prospect of a German invasion, flew to Berchtesgaden on 15 September to negotiate directly with Hitler, who now demanded that Chamberlain accept not Sudeten self-government within Czechoslovakia but the absorption of the Sudeten lands into Germany. Chamberlain became convinced that refusal would lead to war. The geography of Europe was such that Britain and France could forcibly prevent the German occupation of the Sudetenland only by the invasion of Germany. Chamberlain, therefore, returned to Britain and agreed to Hitler's demands. Britain and France told the Czechoslovak President Edvard Beneš to hand over to Germany all territory with a German majority. Hitler increased his aggression against Czechoslovakia and ordered the establishment of a Sudeten German paramilitary organisation, which proceeded to carry out terrorist attacks on Czechoslovak targets.

German annexation of Sudetenland

On 22 September, Chamberlain flew to Bad Godesberg for his second meeting with Hitler and said that he was willing to accept the cession of the Sudetenland to Germany. He was startled by the response of Hitler that the cession of the Sudetenland was not enough and that Czechoslovakia, which Hitler had described as a "fraudulent state", must be broken up completely. Later in the day, Hitler resiled by saying that he was willing to accept the cession of the Sudetenland by 1 October. On 24 September, Germany issued the Godesberg Memorandum, which demanded cession by 28 September or war. The Czechoslovak government rejected those demands, France ordered mobilisation and Britain mobilised the Royal Navy.

British Prime Minister Neville Chamberlain, landing at Heston Aerodrome on 30 September 1938 after his meeting with Hitler at Munich. In his hand, he holds the peace agreement between Britain and Germany.

On 26 September, Hitler made a speech at the Sportpalast in Berlin in which he claimed that the Sudetenland was "the last territorial demand I have to make in Europe", and he gave Czechoslovakia an ultimatum of 28 September at 2:00pm to cede the territory to Germany or to face war.

In the atmosphere of growing conflict, Mussolini persuaded Hitler to put the dispute to a four-power conference. On 29 September 1938, Hitler, Chamberlain, French Prime Minister Édouard Daladier and Mussolini met in Munich. Czechoslovakia was not to be a party to these talks, nor was the Soviet Union. The four powers agreed that Germany would complete its occupation of the Sudetenland but that an international commission would consider other disputed areas. Czechoslovakia was told that if it did not submit, it would stand alone. At Chamberlain's request, Hitler readily signed an agreement for peace between the United Kingdom and Germany. Chamberlain returned to Britain and promised "peace for our time". Before Munich, U.S. President Franklin D. Roosevelt had sent a telegram to Chamberlain that said, "Good man" and he later told the American ambassador in Rome, William Phillips, "I am not a bit upset over the final result".

First Vienna Award and German annexation of Bohemia and Moravia

As a result of the annexation of the Sudetenland, Czechoslovakia lost 800,000 citizens, much of its industry and its mountain defences in the west. The rest of Czechoslovakia was left weak and powerless to resist subsequent occupation. In the following months, Czechoslovakia was broken up and ceased to exist, as Germany occupied the Sudetenland; Hungary took part of Slovakia, including Carpathian Ruthenia; and Poland annexed Trans-Olza. On 15 March 1939, the German Wehrmacht moved into the remainder of Czechoslovakia, and from Prague Castle, Hitler proclaimed Bohemia and Moravia to be the Protectorate of Bohemia and Moravia, completing the German occupation of Czechoslovakia. Slovakia separated and became a German satellite state.

In March 1939, Chamberlain foresaw a possible disarmament conference between himself, Daladier, Hitler, Mussolini and Stalin. Home Secretary, Samuel Hoare, said, "These five men, working together in Europe and blessed in their efforts by the President of the United States of America, might make themselves eternal benefactors of the human race".

In effect, the British and French had by the Munich negotiations pressured their ally Czechoslovakia to cede part of its territory to a hostile neighbour in order to preserve peace. Churchill likened the negotiations at Berchtesgarten, Bad Godesberg and Munich to a man demanding £1, then, when it is offered, demanding £2, then when it is refused settling for £1.17s.6d. British leaders committed to the Munich Agreement in spite of their awareness of Hitler's vulnerability at the time. In August 1938, General Ludwig Beck relayed a message to Lord Halifax to explain that most of the German General Staff had prepared a coup against the Fuhrer for if there was "proof that England will fight if Czechoslovakia is attacked". When Chamberlain received the news, he dismissed it out of hand. In September, the British received assurance that the General Staff's offer to launch the coup still stood with key private sector police and army support, even though Beck had resigned his post. Chamberlain ultimately ceded to all of Hitler's demands at Munich because he believed Britain and Nazi Germany were "the two pillars of European peace and buttresses against communism".

Czechoslovakia had a modern well-prepared military, and Hitler, on entering Prague, conceded that a war would have cost Germany much blood but the decision by France and Britain not to defend Czechoslovakia in the event of war and the exclusion from the equation of the Soviet Union, which Chamberlain distrusted, meant that the outcome would have been uncertain. The event forms the main part of what became known as Munich betrayal (Czech: Mnichovská zrada) in Czechoslovakia and the rest of Eastern Europe, as the Czechoslovak view was that Britain and France had pressured it to cede territory to prevent a major war, which would involve Western Europe. The Western view is that the pressure was done to save Czechoslovakia from total annihilation.

German annexation of Lithuania's Klaipėda Region

Rumours had reached the Lithuanian government to the effect that Germany had specific plans to take over Klaipėda. On 12 March 1939, Foreign Minister Juozas Urbšys represented Lithuania at the coronation of Pope Pius XII in Rome. On Urbšys's return to Lithuania, he stopped in Berlin with the hope of clarifying the growing rumours. On 20 March, just five days after the German occupation of Prague, German Foreign Minister Joachim von Ribbentrop agreed to meet Urbšys but not the Lithuanian Ambassador to Berlin, Kazys Škirpa, who was asked to wait in another room. The conversation lasted for about 40 minutes. Ribbentrop demanded the return of Klaipėda to Germany and threatened military action. Urbšys relayed the verbal ultimatum to the Lithuanian government. Because the ultimatum was never set down in writing and did not include a formal deadline, some historians downplay its importance and describe it as a "set of demands", rather than as an ultimatum. However, it was made clear that force would be used should Lithuania resist, and Lithuania was warned not to seek help from other nations. A clear deadline was not given, but Lithuania was told to make a speedy decision and that any clashes or German casualties would inevitably provoke a response from the German military.

Lithuania secretly informed the signatories of the Klaipėda Convention about those demands since technically, Lithuania could not transfer Klaipėda without the signatories' approvals. Italy and Japan supported Germany in the matter, and the United Kingdom and France expressed sympathy for Lithuania but chose not to offer any material assistance and followed a well-publicized policy of appeasement. The British treated the issue in the same way as the earlier Sudeten Crisis and made no plans to assist Lithuania or the other Baltic States if they were attacked by Germany. The Soviets supported Lithuania in principle but did not wish to disrupt their relations with Germany since they were contemplating the German-Soviet Pact. Without any material international support, Lithuania had no choice but to accept the ultimatum. Lithuanian diplomacy characterized the concession as a "necessary evil" to enable Lithuania to preserve its independence, and it maintained the hope that it was merely a temporary retreat.

Outbreak of World War II and Phoney War

By August 1939, Hitler was convinced that the democratic nations would never put up any effective opposition to him. He expressed his contempt for them in a speech that he delivered to his Commanders in Chief: "Our enemies have leaders who are below the average. No personalities. No masters, no men of action.... Our enemies are small fry. I saw them in Munich".

On 1 September 1939, German forces started their invasion of Poland. Britain and France joined the war against Germany but initially averted serious military involvement during the period known as the Phoney War. After the German invasion of Norway, opinion turned against Chamberlain's conduct of the war. He resigned after the Norway Debate in the British House of Commons, and on 10 May 1940 Winston Churchill became Prime Minister. In July, after the Fall of France, when Britain stood almost alone against Germany, Hitler offered peace. Some politicians both inside and outside the government were willing to consider the offer, but Churchill refused to do so. Chamberlain died on 9 November the same year. Churchill delivered a tribute to him in which he said, "Whatever else history may or may not say about these terrible, tremendous years, we can be sure that Neville Chamberlain acted with perfect sincerity according to his lights and strove to the utmost of his capacity and authority, which were powerful, to save the world from the awful, devastating struggle in which we are now engaged".

Attitudes

As the policy of appeasement failed to prevent war, those who advocated it were quickly criticised. Appeasement came to be seen as something to be avoided by those with responsibility for the diplomacy of Britain or any other democratic country. By contrast, the few who stood out against appeasement were seen as "voices in the wilderness whose wise counsels were largely ignored, with almost catastrophic consequences for the nation in 1939–40". More recently, however, historians have questioned the accuracy of that simple distinction between appeasers and anti-appeasers. "Few appeasers were really prepared to seek peace at any price; few, if any, anti-appeasers were prepared for Britain to make a stand against aggression whatever the circumstances and wherever the location in which it occurred".

Avoiding mistakes of First World War

Chamberlain's policy in many respects continued the policies of MacDonald and Baldwin and was popular until the failure of the Munich Agreement to stop Hitler in Czechoslovakia. "Appeasement" had been a respectable term between 1919 and 1937 to signify the pursuit of peace. Many believed after the First World War that wars were started by mistake, in which case the League of Nations could prevent them; or that they were caused by large-scale armaments, in which case disarmament was the remedy; or that they were caused by national grievances, in which case the grievances should be redressed peacefully. Many thought that the Versailles Treaty had been unjust, that the German minorities were entitled to self-determination, and that Germany was entitled to equality in armaments.

Government views

Appeasement was accepted by most of those responsible for British foreign policy in the 1930s; by leading journalists and academics; and by members of the British royal family such as King Edward VIII and his successor, George VIAnti-communism was sometimes acknowledged as a deciding factor, as mass labour unrest resurfaced in Britain, and news of Stalin's bloody purges disturbed the West. A common upper-class slogan was "better Hitlerism than Communism". In France, right-wingers were sometimes accused of believing "Better Hitler than Blum" in reference to the French Socialist Prime Minister Léon Blum at the time. Anti-communism was a motive of a close ally of Chamberlain, Lord Halifax, who said after he had visited Göring and met Hitler in Germany in 1936 and 1937: "Nationalism and Racialism is a powerful force but I can't feel that it's either unnatural or immoral! I cannot myself doubt that these fellows are genuine haters of Communism, etc.! And I daresay if we were in their position we might feel the same!"

Most Conservative MPs were also in favour, but Churchill said that their supporters were divided and in 1936 led a delegation of leading Conservative politicians to express to Baldwin their alarm about the speed of German rearmament and the fact that Britain was falling behind. Baldwin rejected their sense of urgency and declared that he would not get Britain to war with anybody "for the League of Nations or anybody else" and that if there were to be any fighting in Europe, "I should like to see the Bolshies and Nazis doing it". Amongst Conservatives, Churchill was unusual in believing that Germany menaced freedom and democracy, that British rearmament should proceed more rapidly and that Germany should be resisted over Czechoslovakia. His criticism of Hitler began from the start of the decade, but Churchill was slow to attack fascism overall because of his own vitriolic opposition to communists, "international Jews" and socialism generally. Churchill's sustained warnings about fascism commenced only in 1938 after Francisco Franco, who was receiving aid from Italy and Germany during the Spanish Civil War, decimated the left in Spain.

The week before Munich, Churchill warned, "The partition of Czechoslovakia under pressure from the UK and France amounts to the complete surrender of the Western Democracies to the Nazi threat of force. Such a collapse will bring peace or security neither to the UK nor to France". He and a few other Conservatives who refused to vote for the Munich settlement were attacked by their local constituency parties. However, Churchill's subsequent leadership of Britain during the war and his role in creating the post-war consensus against appeasement have tended to obscure the fact that "his contemporary criticism of totalitarian regimes other than Hitler's Germany was at best muted". It was not until May 1938 that he began "consistently to withhold his support from the National Government's conduct of foreign policy in the division lobbies of the House of Commons". He seems "to have been convinced by the Sudeten German leader, Henlein, in the spring of 1938, that a satisfactory settlement could be reached if Britain managed to persuade the Czech government to make concessions to the German minority".

Military views

In Britain, the Royal Navy generally favoured appeasement although it was during the Abyssinia Crisis of 1937 that it was confident it could easily defeat the Royal Italian Navy in open warfare. However, it favoured appeasement because it did not want to commit a large fraction of its naval power to the Mediterranean Sea, which would weaken its positions against Germany and Japan. In 1938, the Royal Navy approved appeasement regarding Munich because it calculated that Britain then lacked the political and military resources to intervene and to maintain an imperial defence capability simultaneously.

Public opinion in Britain throughout the 1930s was frightened by the prospect of German terror bombing of British cities, which had started during the First World War. The media emphasised the dangers, and the general consensus was that defence was impossible and, as Prime Minister Stanley Baldwin had said in 1932, "The bomber will always get through". However, the Royal Air Force had two major weapons systems in the works: better interceptors (Hurricanes and Spitfires) and especially radar. They promised to counter the German bombing offensive but were not yet ready and so appeasement was necessary to cause a delay. Specifically, regarding the fighters, the RAF warned the government in October 1938 that the German Luftwaffe bombers would probably get through: "the situation... will be definitely unsatisfactory throughout the next twelve months".

In France, the Armée de l'Air intelligence section closely examined the strength of the Luftwaffe and decided the German pursuit planes and bombers were the best in the world and that the Germans were producing 1000 warplanes a month. It perceived decisive German air superiority and so it was pessimistic about its ability to defend Czechoslovakia in 1938. Guy La Chambre, the civilian air minister, optimistically informed the government that the air force could stop the Luftwaffe. However, General Joseph Vuillemin, air force chief of staff, warned that it was far inferior and consistently opposed war against Germany.

Opposition parties

The Labour Party opposed the fascist dictators on principle but until the late 1930s also opposed rearmament and had a significant pacifist wing. In 1935, its pacifist leader, George Lansbury, resigned after a party resolution in favour of sanctions against Italy, which he opposed. He was replaced by Clement Attlee, who at first opposed rearmament by advocating the abolition of national armaments and a world peacekeeping force under the direction of the League of Nations. However, with the rising threat from Nazi Germany and the ineffectiveness of the League of Nations, that policy eventually lost credibility, and in 1937, Ernest Bevin and Hugh Dalton persuaded the party to support rearmament and oppose appeasement.

A few on the left said that Chamberlain looked forward to a war between Germany and the Soviet Union. Attlee claimed in one political speech in 1937 that the National Government had connived at German rearmament "because of its hatred of Russia". British communists, following the party line defined by Joseph Stalin, argued that appeasement had been a pro-fascist policy and that the British ruling class preferred fascism to socialism. The Communist MP Willie Gallacher said that "many prominent representatives of the Conservative Party, speaking for powerful landed and financial interests in the country, would welcome Hitler and the German Army if they believed that such was the only alternative to the establishment of Socialism in this country".

Public opinion

British public opinion had been strongly opposed to war and rearmament in the early 1930s, but that began to shift by mid-decade. At a debate at the Oxford Union Society in 1933, a group of undergraduates passed a motion saying that they would not fight for King and country, which persuaded some in Germany that Britain would never go to war. Baldwin told the House of Commons that in 1933, he had been unable to pursue a policy of rearmament because of the strong pacifist sentiment in the country. In 1935, eleven million responded to the League of Nations "Peace Ballot" by pledging support for the reduction of armaments by international agreement. On the other hand, the same survey also found that 58.7% of British voters favoured "collective military sanctions" against aggressors, and public reaction to the Hoare-Laval Pact with Mussolini was extremely unfavorable. Even the left wing of the pacifist movement quickly began to turn with the outbreak of the Spanish Civil War in 1936, and many peace-balloters began signing up for the International Brigades to fight Franco. By the height of the Spanish conflict in 1937, the majority of young pacifists had modified their views to accept that war could be a legitimate response to aggression and fascism.

Czechoslovakia did not concern most people until mid-September 1938, when they began to object to a small democratic state being bullied. Nevertheless, the initial response of the British public to the Munich agreement was generally favourable. As Chamberlain left for Munich in 1938, the whole House of Commons cheered him noisily. On 30 September, on his return to Britain, Chamberlain delivered his famous "peace for our time" speech to delighted crowds. He was invited by the royal family onto the balcony at Buckingham Palace before he had reported to Parliament. The agreement was supported by most of the press, with only Reynold's News and the Daily Worker dissenting. In Parliament, the Labour Party opposed the agreement. Some Conservatives abstained in the vote, but the only MP to advocate war was the Conservative Duff Cooper, who had resigned from the government to protest the agreement.

Role of media

Positive opinion of appeasement was shaped partly by media manipulation. The German correspondent for The Times, Norman Ebbutt, charged that his persistent reports about Nazi militarism had been suppressed by his editor, Geoffrey Dawson. Historians such as Richard Cockett, William Shirer and Frank McDonough have confirmed the claim. The results of an October 1938 Gallup poll, which showed 86% of the public believed Hitler was lying about his future territorial ambitions, was censored from the News Chronicle at the last minute by the publisher, who was loyal to Chamberlain. For the few journalists who were asking challenging questions about appeasement, primarily members of the foreign press, Chamberlain often froze them out or intimidated them. When asked at press conferences about Hitler's abuse of Jews and other minority groups, he went so far as to denounce these reports as "Jewish-Communist propaganda".

Chamberlain's direct manipulation of the BBC was sustained and egregious. For example, Lord Halifax told radio producers not to offend Hitler and Mussolini, and they complied by censoring anti-fascist commentary made by Labour and Popular Front MPs. The BBC also suppressed the fact that 15,000 people protested the prime minister in Trafalgar Square as he returned from Munich in 1938 (10,000 more than welcomed him at 10 Downing Street). The BBC radio producers continued to censor news of persecution of Jews even after the war broke out, as Chamberlain still held out hopes of a quick armistice and did not want to inflame the atmosphere. As Richard Cockett noted:

[Chamberlain] had successfully demonstrated how a government in a democracy could influence and control the press to a remarkable degree. The danger in this for Chamberlain was that he preferred to forget that he exercised such influence, and so increasingly mistook his pliant press for real public opinion... the truth of the matter was that by controlling the press he was merely ensuring that the press was unable to reflect public opinion.

The journalist Shiela Grant Duff's Penguin Special, Europe and the Czechs, was published and distributed to every MP on the day that Chamberlain returned from Munich. Her book was a spirited defence of the Czech nation and a detailed criticism of British policy and confronted the need for war if necessary. It was influential and widely read. Although she argued against the policy of "peace at almost any price", she did not take a personal tone, unlike Guilty Men two years later.

At start of World War II

Once Germany invaded Poland and so ignited World War II, consensus was that appeasement was responsible. The Labour MP Hugh Dalton identified the policy with wealthy people in the City of London, Conservatives and members of the peerage who were soft on Hitler. The appointment of Churchill as Prime Minister after the Norway Debate hardened opinion against appeasement and encouraged the search for those responsible. Three British journalists, Michael Foot, Frank Owen and Peter Howard, writing under the name of "Cato" in their book Guilty Men, called for the removal from office of 15 public figures they held accountable, including Chamberlain. The book defined appeasement as the "deliberate surrender of small nations in the face of Hitler's blatant bullying". It was hastily written and has few claims to historical scholarship, but Guilty Men shaped subsequent thinking about appeasement, and it is said that it contributed to the defeat of the Conservatives in the 1945 general election.

The change in the meaning of "appeasement" after Munich was summarised later by the historian David Dilks: "The word in its normal meaning connotes the pacific settlement of disputes; in the meaning usually applied to the period of Neville Chamberlain['s] premiership, it has come to indicate something sinister, the granting from fear or cowardice of unwarranted concessions in order to buy temporary peace at someone else's expense."

Postwar historians

Historians have subsequently explained Chamberlain's policies in various ways. It could be said that he believed sincerely that the objectives of Hitler and Mussolini were limited, and that the settlement of their grievances would protect the world from war since for safety, military and air power should be strengthened.

One of the first dissents to the prevailing criticism of appeasement was made by John F. Kennedy in his 1940 Harvard College thesis, Why England Slept, in which he argued that appeasement had been necessary because the United Kingdom and France were unprepared for a world war.

In 1961, the view of appeasement as avoidable error and cowardice was similarly set on its head by A.J.P. Taylor in his book The Origins of the Second World War. Taylor argued that Hitler did not have a blueprint for war and behaved much as any other German leader might have. Appeasement was an active policy, not a passive one, and allowing Hitler to consolidate was a policy implemented by "men confronted with real problems, doing their best in the circumstances of their time". Taylor said that appeasement ought to be seen as a rational response to an unpredictable leader that was both diplomatically and politically appropriate to the time.

His view has been shared by other historians. For example, Paul Kennedy, who says of the choices facing politicians at the time, "Each course brought its share of disadvantages: there was only a choice of evils. The crisis in the British global position by this time was such that it was, in the last resort, insoluble, in the sense that there was no good or proper solution". Martin Gilbert expressed a similar view: "At bottom, the old appeasement was a mood of hope, Victorian in its optimism, Burkean in its belief that societies evolved from bad to good and that progress could only be for the better. The new appeasement was a mood of fear, Hobbesian in its insistence upon swallowing the bad in order to preserve some remnant of the good, pessimistic in its belief that Nazism was there to stay and, however horrible it might be, should be accepted as a way of life with which Britain ought to deal".

The arguments in Taylor's Origins of the Second World War, which have sometimes been described as "revisionist", were rejected by many historians at the time, and reviews of his book in Britain and the United States were generally critical. Nevertheless, he was praised for some of his insights. By showing that appeasement was a popular policy and that there was a continuity in British foreign policy after 1933, he shattered the common view of the appeasers as a small degenerate clique that had mysteriously hijacked the British government sometime in the 1930s that had carried out their policies in the face of massive public resistance. Also, by portraying the leaders of the 1930s as real people attempting to deal with real problems, he made the first strides towards explaining the actions of the appeasers, rather than merely condemning them.

In the early 1990s a new theory of appeasement, sometimes called "counter-revisionist", emerged as historians argued that appeasement was probably the only choice for the British government in the 1930s but that it was poorly implemented, carried out too late and not enforced strongly enough to constrain Hitler. Appeasement was considered a viable policy because of the strains that the British Empire faced in recuperating from World War I, and Chamberlain was said to have adopted a policy suitable to Britain's cultural and political needs. Frank McDonough is a leading proponent of that view of appeasement, which was described his book Neville Chamberlain, Appeasement and the British Road to War as a "post revisionist" study. Appeasement was a crisis management strategy seeking a peaceful settlement of Hitler's grievances. "Chamberlain's worst error", says McDonough, "was to believe that he could march Hitler on the yellow brick road to peace when in reality Hitler was marching very firmly on the road to war". He criticised revisionist historians for concentrating on Chamberlain's motivations, rather than how appeasement worked in practice, as a "usable policy" to deal with Hitler. James P. Levy argues against the outright condemnation of appeasement. "Knowing what Hitler did later", he writes, "the critics of Appeasement condemn the men who tried to keep the peace in the 1930s, men who could not know what would come later.... The political leaders responsible for Appeasement made many errors. They were not blameless. But what they attempted was logical, rational, and humane".

The view of Chamberlain colluding with Hitler to attack the Soviet Union has persisted, however, particularly on the far left. In 1999, Christopher Hitchens wrote that Chamberlain "had made a cold calculation that Hitler should be re-armed... partly to encourage his 'tough-minded' solution to the Bolshevik problem in the East". Consciously encouraging war with Stalin is not widely accepted to be a motive of the Downing Street appeasers, but there is a historical consensus that anti-communism was central to appeasement's appeal for the conservative elite. As Antony Beevor writes, "The policy of appeasement was not Neville Chamberlin's invention. Its roots lay in a fear of bolshevism. The general strike of 1926 and the depression made the possibility of revolution a very real concern to conservative politicians. As a result, they had mixed feelings towards the German and Italian regimes which had crushed the communists and socialists in their own countries".

Postwar politicians

Statesmen in the postwar years have often referred to their opposition to appeasement as a justification for firm, sometimes armed, action in international relations.

United States

U.S. President Harry S. Truman thus explained his decision to enter the Korean War in 1950, British Prime Minister Anthony Eden in his confrontation of Egyptian President Gamal Abdel Nasser in the Suez Crisis of 1956, U.S. President John F. Kennedy his "quarantine" of Cuba in 1962, U.S. President Lyndon B. Johnson in his resistance to communism in Indochina in the 1960s, U.S. President Ronald Reagan in his air strike on Libya in 1986, and U.S. President Donald Trump in the drone strike that led to the assassination of Qasem Soleimani in 2020.

Vietnam

After the Viet Minh won the Battle of Dien Bien Phu in 1954, U.S. President Dwight D. Eisenhower wrote in a letter to British Prime Minister Churchill, "We failed to halt Hirohito, Mussolini and Hitler by not acting in unity and in time. That marked the beginning of many years of stark tragedy and desperate peril. May it not be that our nations have learned something from that lesson?" Similarly, President Lyndon Johnson said to defend the Vietnam War, "Everything I knew about history told me that if I got out of Vietnam and let Ho Chi Minh run through the streets of Saigon, then I'd be doing exactly what Chamberlain did in World War II. I'd be giving a big fat reward to aggression".

Cuba

During the Cuban Missile Crisis, U.S. Air Force Chief of Staff Curtis LeMay and various hawks within the Kennedy administration for an air strike on Soviet nuclear missiles in Cuba compared Kennedy's hesitance to do so to appeasement. That was partially a jab at Kennedy's father Joseph P. Kennedy Sr., who had supported appeasement while he was U.S. Ambassador to the United Kingdom and later supported a negotiated surrender to Germany during the May 1940 War Cabinet Crisis and the Battle of Britain.

Soviet Union

During the Cold War, the "lessons" of appeasement were cited by prominent conservative allies of Reagan, who urged him to be assertive in "rolling back" Soviet-backed regimes throughout the world. The Heritage Foundation's Michael Johns, for instance, wrote in 1987 that "seven years after Ronald Reagan's arrival in Washington, the United States government and its allies are still dominated by the culture of appeasement that drove Neville Chamberlain to Munich in 1938." Some conservatives even compared Reagan to Chamberlain after his withdrawal of the Multinational Force in Lebanon because of the 1983 Beirut barracks bombing.

Argentina

British Prime Minister Margaret Thatcher invoked the example of Churchill during the Falklands War of 1982: "When the American Secretary of State, Alexander Haig, urged her to reach a compromise with the Argentines she rapped sharply on the table and told him, pointedly, 'that this was the table at which Neville Chamberlain sat in 1938 and spoke of the Czechs as a faraway people about whom we know so little'". Thatcher, along with U.S. National Security Advisor Brent Scowcroft, made similar arguments after the 1990 Iraqi invasion of Kuwait and the planning for the Gulf War. The spectre of appeasement was raised in discussions of the Yugoslav wars of the 1990s.

Iraq

U.S. President George W. Bush and British Prime Minister Tony Blair also cited Churchill's warnings about German rearmament to justify their action in the run-up to the 2003 Iraq War.

Syria

In 2013, Obama administration officials such as Secretary of State John Kerry and Secretary of Defense Chuck Hagel claimed that a failure of the United States to intervene in the Syrian Civil War after the Ghouta chemical attack would be an act of appeasement towards Bashar al-Assad.

Iran

In May 2008, U.S. President George W. Bush cautioned against "the false comfort of appeasement" when dealing with Iran and Iranian President Mahmoud Ahmadinejad. Opponents of President Barack Obama later criticized the Joint Comprehensive Plan of Action as an act of appeasement with Iran. U.S. Secretary of State Mike Pompeo later stated that the first Trump administration's foreign policy was "trying to correct for what was the Obama administration's appeasement of Iran."

China

Tibetan separatists consider the policy of the West towards the People's Republic of China with regard to Tibet as appeasement.

Russia

The minimal international reactions to the invasion of Chechnya, the invasion of Georgia and the 2014 annexation of Crimea, as well as the conflict in the Donbas, is seen by some as the cause that encouraged Russian president Vladimir Putin to conduct a full-scale invasion of the rest of Ukraine in 2022. Some commentators have suggested that some NATO countries are following the policy of appeasement towards Vladimir Putin's Russia by rejecting the support of Ukrainian democracy through military operations and aid during the 2022 Russian invasion of Ukraine.

From the beginning of his second term, Donald Trump recognized all Russian conquests in Ukraine. This policy was described as the betrayal of Ukraine, capitulation to Russia, or, more commonly, "appeasement." A chorus of voices in European capitals warned the US president that such concessions amount to "appeasement." British former Defence Secretary, Ben Wallace, associated the policy of Trump with Chamberlain’s ‘peace for our time’ moment. For Timothy Garton Ash, Trump’s "appeasement" of Vladimir Putin made Chamberlain look like a "principled, courageous realist." Now, Ash continues, "we see that Trump not only bullies his country’s friends but sucks up to his country’s enemies." Contrary to 1938, the War is already raging. Hence, Ash suggested imagining Franklin Roosevelt making similar concessions to Hitler in 1941. The EU’s top diplomat, Kaja Kallas, noted that appeasement never worked. Kallas' generalization might be exaggerated, but on the occasion the appeasement did not work as planned. Russia kept pounding Ukraine. "Vladimir, STOP," begged Trump on Twitter. The appeal was ignored, Vladimir did not stop. Instead, Russia unleashed the largest aerial attack on Ukrainian cities since the War began. Having run the experiment with appeasement for half a year, Trump summed up: All negotiations with Vladimir Putin sound nice, "but it turns out to be meaningless." In August 2025, Trump appeared to resume appeasement when he hosted Putin in brief bilateral talks in Anchorage, Alaska, without hosting Ukrainian or European delegations. By the end of the three-hour meeting, Trump had rejected his previously espoused stance and adopted the Russian position of rejecting an immediate ceasefire in Ukraine, without securing any major concessions for Ukraine or the United States.

North Korea

Afghanistan

The 2020 Doha Agreement between the United States and the Taliban without involvement of the then Afghan government was criticized as the American appeasement of the Taliban. Over the American war in Afghanistan, the United States and its NATO allies (ISAF and RSM periods) along with the government of the Islamic Republic of Afghanistan and its national defense and security forces warred against the Taliban and its allied militant groups and later the Islamic State – Khorasan Province. After Donald Trump become the president, he decided to wrap up all military operations in Afghanistan and to begin negotiation with the Taliban, which culminated with the Doha Agreement on 29 February 2020. After President Joe Biden decided to withdraw all American troops from Afghanistan on 31 August 2021, the Taliban launched their final offensive of the war, which brought the fall of the Islamic Republic of Afghanistan, during which Kabul was taken over by the Taliban on 15 August 2021. The United States completed its withdrawal from Afghanistan and the evacuation of American citizens and residents and at-risk Afghans from Kabul International Airport on 30 August 2021.

Criticism

In the mid-20th century, appeasement was seen as discredited in the United Kingdom due to its role in contributing to World War II.

Scholar Aaron McKeil pointed out that appeasement restraint against liberal interventionism would lead to more proxy wars, and fail to offer institutions and norms for mitigating great power conflict. Alternative strategies to avoid conflict include deterrence, where threats or limited force dissuades an actor from escalating conflict, typically because the prospective attacker believes that the probability of success is low and the costs of attack are high.

Appeasement can be seen as promoting frozen conflicts and rewarding aggression from a game-theoretical point of view. If the defensive player is willing to appease, the offensive player is incentivised to create the conditions to be appeased by their opponent.

Appeasement might be more difficult to achieve if the source of conflict is indivisible and can be held by only one party, preventing small concessions.

The distribution of economic resources to veterans and political groups in Timor-Leste to resolve the 2006 crisis can be seen as appeasement – avoiding conflict without addressing the underlying grievances.

The Minsk agreements, which failed to prevent the 2022 full-scale phase of the Russian invasion of Ukraine, were suggested in 2015 by Der Spiegel to be appeasement, and were stated in 2024 by Alya Shandra of Euromaidan Press to have been appeasement.

Appeasement can face the dilemma where appeasing a group of former rebels can increase grievances with new groups.

Nonviolence

From Wikipedia, the free encyclopedia
Mahatma Gandhi, often considered a founder of the modern nonviolence movement, spread the concept of ahimsa through his movements and writings, which then inspired other nonviolent activists.

Nonviolence is the practice of working for social change without causing harm to others, under any condition. It may come from the belief that hurting people, animals and/or the environment is unnecessary to achieve an outcome, and it may refer to a general philosophy of abstention from violence. It may be based on moral, religious or spiritual principles. The reasons for it may be strategic or pragmatic; failure to distinguish between the two can lead to distortion in the concept's meaning and effectiveness, which can subsequently result in confusion. Although both principled and pragmatic nonviolent approaches preach for nonviolence, they may have distinct motives, goals, philosophies, and techniques. However, rather than debating the best practice between the two approaches, both can indicate alternative paths for those who do not want to use violence.

Nonviolence has "active" or "activist" elements, in that believers generally accept the need for nonviolence as a means to achieve political and social change. Thus, for example, Tolstoyan and Gandhian philosophies on nonviolence seek social change while rejecting the use of violence, seeing nonviolent action (also called civil resistance) as an alternative to either passive acceptance of oppression or armed struggle against it. In general, advocates of an activist philosophy of nonviolence use diverse methods in their campaigns for social change, including critical forms of education and persuasion, mass noncooperation, civil disobedience, nonviolent direct action, constructive program, and social, political, cultural and economic forms of intervention.

Petra Kelly founded the German Green Party on nonviolence

In modern times, nonviolent methods have been a powerful tool for social protest and revolutionary social and political change. There are many examples of their use. Fuller surveys may be found in the entries on civil resistance, nonviolent resistance and nonviolent revolution. Certain movements which were particularly influenced by a philosophy of nonviolence have included Mahatma Gandhi's leadership of a successful decades-long nonviolent struggle for Indian independence, Martin Luther King Jr.'s and James Bevel's adoption of Gandhi's nonviolent methods in their Civil rights movement campaigns to remove legalized segregation in America, and César Chávez's campaigns of nonviolence in the 1960s to protest the treatment of Mexican farm workers in California. The 1989 "Velvet Revolution" in Czechoslovakia that saw the overthrow of the Communist government is considered one of the most important of the largely nonviolent Revolutions of 1989. Most recently the nonviolent campaigns of Leymah Gbowee and the women of Liberia were able to achieve peace after a 14-year civil war. This story is captured in a 2008 documentary film Pray the Devil Back to Hell.

The term "nonviolence" is often linked with peace or used as a synonym for it. Despite the fact that it is frequently equated with pacifism, this equation is at times rejected by nonviolent advocates and activists. Nonviolence specifically refers to the absence of violence and the choice to do no harm in deed, speech, or intent. For example, if a house is burning down with mice or insects in it, the nonviolent action is to put the fire out, not to sit by passively and let the fire burn.

Origins

Nonviolence or ahimsa is one of the cardinal virtues and an important tenet of Jainism, Buddhism, and Hinduism. Jain and Buddhist thoughts have explored nonviolence very deeply, not limiting it to humans but extending it to the animal world as well as nature, in a very explicit fashion. In Jainism, it is the very core idea of very 'way of life' practicing it in mun (thoughts), vachan (spoken word) and karm (action). It is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to the notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of ahimsa, the concept reached an extraordinary status in the ethical philosophy of Jainism.

Forms of nonviolence

In the political realm, advocates of nonviolent action believe cooperation and consent are the roots of civil or political power: all regimes, including bureaucratic institutions, financial institutions, and the armed segments of society (such as the military and police); depend on compliance from citizens. On a national level, the strategy of nonviolent action seeks to challenge the power misuse of rulers by organising and encouraging (oppressed) people to withdraw their consent and cooperation. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis. Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolent action. Commonly, both of these dimensions may be present within the thinking of particular movements or individuals.

Pragmatic

The fundamental concept of pragmatic (tactical or strategic) nonviolent action is to create a social dynamic or political movement that can project a national and global dialogue that affects social change without necessarily winning over those who wish to maintain the status quo. Gene Sharp promoted the pragmatic nonviolence approach. Sharp was an American political scientist known for his nonviolent struggle work. Those who follow Sharp's pragmatic nonviolence approach believe in practicality rather than the moral aspect of the struggle. They believe that violence is too costly to engage in. The goals are to change their oppressor's behavior, end a specific injustice or violent situation, and seek a win for themselves, while opponents they perceive as enemies with conflicting interests should lose. Conflict is seen as inevitable, and the rejection of violence is an effective way to challenge power. Those who follow pragmatic nonviolence ideology are willing to engage in nonviolent coercion, and try to avoid suffering.

Nicolas Walter noted the idea that nonviolence might work "runs under the surface of Western political thought without ever quite disappearing". Walter noted Étienne de La Boétie's Discourse on Voluntary Servitude (sixteenth century) and P.B. Shelley's The Masque of Anarchy (1819) contain arguments for resisting tyranny without using violence. In 1838, William Lloyd Garrison helped found the New England Non-Resistance Society, a society devoted to achieving racial and gender equality through the rejection of all violent actions.

In modern industrial democracies, nonviolent action has been used extensively by political sectors without mainstream political power such as labor, peace, environment and women's movements. Lesser known is the role that nonviolent action has played and continues to play in undermining the power of repressive political regimes in the developing world and the former eastern bloc. Susan Ives emphasizes this point by quoting Walter Wink:

"In 1989, thirteen nations comprising 1,695,000,000 people experienced nonviolent revolutions that succeeded beyond anyone's wildest expectations [...] If we add all the countries touched by major nonviolent actions in our century (the Philippines, South Africa [...] the independence movement in India [...]), the figure reaches 3,337,400,000, a staggering 65% of humanity! All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn't work in the 'real' world."

— Walter Wink, Christian theologian

As a technique for social struggle, nonviolent action has been described as "the politics of ordinary people", reflecting its historically mass-based use by populations throughout the world and history.

Movements most often associated with nonviolence are the non-cooperation campaign for Indian independence led by Mahatma Gandhi, the Civil Rights Movement in the United States, and the People Power Revolution in the Philippines.

Also of primary significance is the notion that just means are the most likely to lead to just ends. When Gandhi said that "the means may be likened to the seed, the end to a tree," he expressed the philosophical kernel of what some refer to as prefigurative politics. Martin Luther King Jr., a student of Gandhian nonviolent resistance, concurred with this tenet, concluding that "nonviolence demands that the means we use must be as pure as the ends we seek." Proponents of nonviolence reason that the actions taken in the present inevitably re-shape the social order in like form. They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society.

Gandhi famously advocated for the Indian independence movement to strictly adhere to the principles of nonviolence.

Respect or love for opponents also has a pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs. Martin Luther King Jr. wrote, "Nonviolent resistance... avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent, but he also refuses to hate him."

Nonviolence has obtained a level of institutional recognition and endorsement at the global level. On November 10, 1998, the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years 2001 to 2010, as the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World.

Principled

The Semai have a principle called punan, which incorporates nonviolence

The nonviolence approach involves accepting that violence is wrong and nonviolence is the best ethical response to any conflict. The followers of this approach believe in human harmony and a moral rejection of violence and coercion. They accept the total commitment to nonviolence and encourage those who want to use nonviolent actions to reject all forms of violence and coercion. Principled nonviolence has a religious or ideological basis. This type of nonviolence aims to change the opponent's heart and mind by showing love to them rather than hatred, partnering with the opponents to bring about social change by ending all violence and social injustices, and seeking a solution whereby all parties win. The techniques they use include persuasion while trying to avoid coercion, and they accept that suffering is part of the means to transform themselves and others.

For many, practicing nonviolence goes deeper than abstaining from violent behavior or words. It means overriding the impulse to be hateful and holding love for everyone, even those with whom one strongly disagrees. In this view, because violence is learned, it is necessary to unlearn violence by practicing love and compassion at every possible opportunity. For some, the commitment to non-violence entails a belief in restorative or transformative justice, an abolition of the death penalty and other harsh punishments. This may involve the necessity of caring for those who are violent.

Nonviolence, for many, involves a respect and reverence for all sentient, and perhaps even non-sentient, beings. This might include abolitionism against animals as property, the practice of not eating animal products or by-products (vegetarianism or veganism), spiritual practices of non-harm to all beings, and caring for the rights of all beings. Mahatma Gandhi, James Bevel, and other nonviolent proponents advocated vegetarianism as part of their nonviolent philosophy. Buddhists extend this respect for life to animals and plants, while Jainism extend this respect for life to animals, plants and even small organisms such as insects. The classical Indian text of the Tirukkuṛaḷ, which is believed to be of Hindu or Jain origin, decrees ahimsa and moral vegetarianism as the most fundamental of all personal virtues. These ideas can also be found in Western mystical and Neoplatonic traditions.

In modern times, several scholars have endeavored to clarify the theoretical intellectual foundations for principled nonviolence and the manner in which such principles might be implemented in practical terms. Included among them are Kevin P. Clements and Robert L. Holmes.

Mahatma Gandhi was one of the most well-known advocates for and practitioners of principled nonviolence.

Semai people

The Semai ethnic group living in the center of the Malay Peninsula in Southeast Asia are known for their nonviolence. The Semai punan ethical or religious principle strongly pressures members of the culture towards nonviolent, non-coercive, and non-competitive behaviour. It has been suggested that the Semai's non-violence is a response to historic threats from slaving states; as the Semai were constantly defeated by slavers and Malaysian immigrants, they preferred to flee rather than fight and thus evolved into a general norm of non-violence. This does not mean the Semai are incapable of violence however; during the Malayan Emergency, the British enlisted some Semai to fight against MNLA insurgents and according to Robert Knox Dentan the Semai believe that as Malaysia industrialises, it will be harder for the Semai to use their strategy of fleeing and they will have to fight instead.

Religious

Hinduism

Ancient Vedic texts

Ahimsa as an ethical concept evolved in Vedic texts. The oldest scripts, along with discussing ritual animal sacrifices, indirectly mention Ahimsa, but do not emphasise it. Over time, the Hindu scripts revise ritual practices and the concept of Ahimsa is increasingly refined and emphasised, ultimately Ahimsa becomes the highest virtue by the late Vedic era (about 500 BCE). For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra; later, the Yajur Veda dated to be between 1000 BCE and 600 BCE, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with the eyes of a friend".

The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury". The Ahimsa doctrine is a late Vedic era development in Brahmanical culture. The earliest reference to the idea of non-violence to animals ("pashu-Ahimsa"), apparently in a moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about the 8th century BCE.

Bowker states the word appears but is uncommon in the principal Upanishads. Kaneda gives examples of the word Ahimsa in these Upanishads. Other scholars suggest Ahimsa as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upanishads.

The Chāndogya Upaniṣad, dated to the 8th or 7th century BCE, one of the oldest Upanishads, has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" (sarvabhuta) and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1). Some scholars state that this 8th or 7th-century BCE mention may have been an influence of Jainism on Vedic Hinduism. Others scholar state that this relationship is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended.

Chāndogya Upaniṣad also names Ahimsa, along with Satyavacanam (truthfulness), Arjavam (sincerity), Danam (charity), Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4).

The Sandilya Upanishad lists ten forbearances: Ahimsa, Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha. According to Kaneda, the term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism and Jainism. It literally means 'non-injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts.

The Epics

The Mahabharata, one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma (अहिंसा परमॊ धर्मः), which literally means: non-violence is the highest moral virtue. For example, Mahaprasthanika Parva has the verse:

अहिंसा परमो धर्मस् तथाहिंसा परो दमः।
अहिंसा परमं दानम् अहिंसा परमस् तपः।
अहिंसा परमो यज्ञस् तथाहिंसा परं बलम्।
अहिंसा परमं मित्रम् अहिंसा परमं सुखम्।
अहिंसा परमं सत्यम् अहिंसा परमं श्रुतम्॥

The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: Ahimsa is the highest virtue, Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best suffering, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching. Some other examples where the phrase Ahimsa Paramo Dharma are discussed include Adi Parva, Vana Parva and Anushasana Parva. The Bhagavad Gita, among other things, discusses the doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defence and the theories of just war. However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about nonviolence and lawful violence as a mere metaphor for the internal war within each human being, when he or she faces moral questions.

Self-defence, criminal law, and war

The classical texts of Hinduism devote numerous chapters discussing what people who practice the virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self-defence and theories of proportionate punishment. Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment.

War

The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be the last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful. War can only be started and stopped by a legitimate authority. Weapons used must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction. All strategies and weapons used in the war must be to defeat the opponent, not designed to cause misery to the opponent; for example, use of arrows is allowed, but use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed, they must be brought to your realm and given medical treatment. Children, women and civilians must not be injured. While the war is in progress, sincere dialogue for peace must continue.

Self-defence

In matters of self-defence, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defence is appropriate, criminals are not protected by the rule of Ahimsa, and Hindu scriptures support the use of violence against an armed attacker. Ahimsa is not meant to imply pacifism.

Alternate theories of self-defence, inspired by Ahimsa, build principles similar to theories of just war. Aikido, pioneered in Japan, illustrates one such principles of self-defence. Morihei Ueshiba, the founder of Aikido, described his inspiration as Ahimsa. According to this interpretation of Ahimsa in self-defence, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally. The aim of self-defence, suggested Ueshiba, must be to neutralise the aggression of the attacker, and avoid the conflict. The best defence is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahimsa and Aikido, there are no enemies, and appropriate self-defence focuses on neutralising the immaturity, assumptions and aggressive strivings of the attacker.

Criminal law

Tähtinen concludes that Hindus have no misgivings about death penalty; their position is that evil-doers who deserve death should be killed, and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons.

Other scholars conclude that the scriptures of Hinduism suggest sentences for any crime must be fair, proportional and not cruel.

Non-human life

The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn't found in the oldest verses of Vedas, but increasingly becomes one of the central ideas between 500 BC and 400 AD. In the oldest texts, numerous ritual sacrifices of animals, including cows and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life.

Hindu scriptures, dated to between 5th century and 1st century BC, while discussing human diet, initially suggest kosher meat may be eaten, evolving it with the suggestion that only meat obtained through ritual sacrifice can be eaten, then that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone.

Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu Epics shifts to whether a human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs. The Mahabharata permits hunting by warriors, but opposes it in the case of hermits who must be strictly nonviolent. Sushruta Samhita, a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women, and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents.

Across the texts of Hinduism, there is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus. Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of Ahimsa. In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover, a hunter defends his profession in a long discourse.

Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence.

The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits (sannyasins) were urged to live on a fruitarian diet so as to avoid the destruction of plants. Scholars claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue.

The dharmic philosophy of ancient India exists in all Indian languages and culture. For example, the Tirukkuṛaḷ, written between 200 BCE and 500 CE, and sometimes called the Tamil Veda, is one of the most cherished classics written in a South Indian language. The Tirukkuṛaḷ dedicates Chapters 26, 32 and 33 of Book 1 to the virtue of ahimsa, namely, moral vegetarianism, non-harming, and non-killing, respectively. The Tirukkuṛaḷ says that ahimsa applies to all life forms.

Jainism

The hand with a wheel on the palm symbolizes the Jain Vow of Ahimsa. The word in the middle is "Ahimsa". The wheel represents the dharmacakra which stands for the resolve to halt the cycle of reincarnation through relentless pursuit of truth and non-violence.

In Jainism, the understanding and implementation of Ahimsā is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions is considered hiṃsā (to injure) and abstaining from such an act is ahimsā (noninjury). The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (Satya) are meant for safeguarding the vow of ahimsā. In the practice of Ahimsa, the requirements are less strict for the lay persons (sravakas) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by the Mahavrata "Great Vows". The statement ahimsā paramo dharmaḥ is often found inscribed on the walls of the Jain temples. Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When lord Mahaviraswami revived and reorganized the Jain faith in the 6th or 5th century BCE, Rishabhanatha (Ādinātha), the first Jain Tirthankara, whom modern Western historians consider to be a historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" (Caujjama), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of the Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa. According to the Jain tradition either lacto vegetarianism or veganism is mandatory.

The Jain concept of Ahimsa is characterised by several aspects. It does not make any exception for ritual sacrificers and professional warrior-hunters. Killing of animals for food is absolutely ruled out. Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for the sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants. Jains go out of their way so as not to hurt even small insects and other minuscule animals. For example, Jains often do not go out at night, when they are more likely to step upon an insect. In their view, injury caused by carelessness is like injury caused by deliberate action. Eating honey is strictly outlawed, as it would amount to violence against the bees. Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects, but agriculture is not forbidden in general and there are Jain farmers.

Theoretically, all life forms are said to deserve full protection from all kinds of injury, but Jains recognise a hierarchy of life. Mobile beings are given higher protection than immobile ones. For the mobile beings, they distinguish between one-sensed, two-sensed, three-sensed, four-sensed and five-sensed ones; a one-sensed animal has touch as its only sensory modality. The more senses a being has, the more they care about non-injuring it. Among the five-sensed beings, the precept of non-injury and non-violence to the rational ones (humans) is strongest in Jain Ahimsa.

Jains agree with Hindus that violence in self-defence can be justified, and they agree that a soldier who kills enemies in combat is performing a legitimate duty. Jain communities accepted the use of military power for their defence, there were Jain monarchs, military commanders, and soldiers.

Buddhism

In Buddhist texts Ahimsa (or its Pāli cognate avihiṃsā) is part of the Five Precepts (Pañcasīla), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community.

The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for layperson, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in the hellish realm, and for a longer time in more severe conditions if the murder victim was a monk. Saving animals from slaughter for meat, is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are a result of violence:

These five trades, O monks, should not be taken up by a lay follower: trading with weapons, trading in living beings, trading in meat, trading in intoxicants, trading in poison.

— Anguttara Nikaya V.177, Translated by Martine Batchelor

Unlike lay Buddhists, transgressions by monks do invite sanctions. Full expulsion of a monk from sangha follows instances of killing, just like any other serious offense against the monastic nikaya code of conduct.

War

Violent ways of punishing criminals and prisoners of war was not explicitly condemned in Buddhism, but peaceful ways of conflict resolution and punishment with the least amount of injury were encouraged. The early texts condemn the mental states that lead to violent behavior.

Nonviolence is an overriding theme within the Pali Canon. While the early texts condemn killing in the strongest terms, and portray the ideal king as a pacifist, such a king is nonetheless flanked by an army. It seems that the Buddha's teaching on nonviolence was not interpreted or put into practice in an uncompromisingly pacifist or anti-military-service way by early Buddhists. The early texts assume war to be a fact of life, and well-skilled warriors are viewed as necessary for defensive warfare. In Pali texts, injunctions to abstain from violence and involvement with military affairs are directed at members of the sangha; later Mahayana texts, which often generalise monastic norms to laity, require this of lay people as well.

The early texts do not contain just-war ideology as such. Some argue that a sutta in the Gamani Samyuttam rules out all military service. In this passage, a soldier asks the Buddha if it is true that, as he has been told, soldiers slain in battle are reborn in a heavenly realm. The Buddha reluctantly replies that if he is killed in battle while his mind is seized with the intention to kill, he will undergo an unpleasant rebirth. In the early texts, a person's mental state at the time of death is generally viewed as having a great impact on the next birth.

Some Buddhists point to other early texts as justifying defensive war. One example is the Kosala Samyutta, in which King Pasenadi of Kosala, a righteous king favored by the Buddha, learns of an impending attack on his kingdom. He arms himself in defence, and leads his army into battle to protect his kingdom from attack. He lost this battle but won the war. King Pasenadi eventually defeated Emperor Ajatashatru of Magadha and captured him alive. He thought that, although this Emperor of Magadha has transgressed against his kingdom, he had not transgressed against him personally, and Ajatashatru was still his nephew. He released Ajatashatru and did not harm him. Upon his return, the Buddha said (among other things) that Pasenadi "is a friend of virtue, acquainted with virtue, intimate with virtue", while the opposite is said of the aggressor, Emperor Ajatashatru.

According to Theravada commentaries, there are five requisite factors that must all be fulfilled for an act to be both an act of killing and to be karmically negative. These are: (1) the presence of a living being, human or animal; (2) the knowledge that the being is a living being; (3) the intent to kill; (4) the act of killing by some means; and (5) the resulting death. Some Buddhists have argued on this basis that the act of killing is complicated, and its ethicization is predicated upon intent. Some have argued that in defensive postures, for example, the primary intention of a soldier is not to kill, but to defend against aggression, and the act of killing in that situation would have minimal negative karmic repercussions.

According to Dr. Babasaheb Ambedkar, there is circumstantial evidence encouraging Ahimsa, from the Buddha's doctrine, "Love all, so that you may not wish to kill any." Gautama Buddha distinguished between a principle and a rule. He did not make Ahimsa a matter of rule, but suggested it as a matter of principle. This gives Buddhists freedom to act.

Laws

The emperors of Sui dynasty, Tang dynasty and early Song dynasty banned killing in Lunar calendar 1st, 5th, and 9th month. Empress Wu Tse-Tien banned killing for more than half a year in 692. Some also banned fishing for some time each year.

There were bans after death of emperors, Buddhist and Taoist prayers, and natural disasters such as after a drought in 1926 summer Shanghai and an 8 days ban from August 12, 1959, after the August 7 flood (八七水災), the last big flood before the 88 Taiwan Flood.

People avoid killing during some festivals, like the Taoist Ghost Festival, the Nine Emperor Gods Festival, the Vegetarian Festival and many others.

Methods

Martin Luther King Jr. speaking at the 1963 March on Washington.
Even when the bridge was closed the demonstrators on the initial 1965 Selma to Montgomery march stayed on the sidewalk in compliance with nonviolent tactics and strategies.

Nonviolent action generally comprises three categories: Acts of Protest and Persuasion, Noncooperation, and Nonviolent Intervention.

Acts of protest

Nonviolent acts of protest and persuasion are symbolic actions performed by a group of people to show their support or disapproval of something. The goal of this kind of action is to bring public awareness to an issue, persuade or influence a particular group of people, or to facilitate future nonviolent action. The message can be directed toward the public, opponents, or people affected by the issue. Methods of protest and persuasion include speeches, public communications, petitions, symbolic acts, art, processions (marches), and other public assemblies.

Noncooperation

Noncooperation involves the purposeful withholding of cooperation or the unwillingness to initiate in cooperation with an opponent. The goal of noncooperation is to halt or hinder an industry, political system, or economic process. Methods of noncooperation include labour strikes, economic boycotts, civil disobedience, sex strike, tax refusal, and general disobedience.

Nonviolent intervention

Compared with protest and noncooperation, nonviolent intervention is a more direct method of nonviolent action. Nonviolent intervention can be used defensively—for example to maintain an institution or independent initiative—or offensively- for example, to drastically forward a nonviolent cause into the "territory" of those who oppose it. Intervention is often more immediate and initially effective than the other two methods, but is also harder to maintain and more taxing to the participants involved.

Gene Sharp, a political scientist who sought to advance the worldwide study and use of strategic nonviolent action in conflict, wrote extensively about the methods of nonviolent action. In his 1973 book Waging Nonviolent Struggle he described 198 methods of nonviolent action, and in it places several examples of constructive program in this category. In early Greece, Aristophanes' Lysistrata gives the fictional example of women withholding sexual favors from their husbands until war was abandoned (a sex strike). A modern work of fiction inspired by Gene Sharp and by Aristophanes is the 1986 novel A Door into Ocean by Joan Slonczewski, depicting an ocean world inhabited by women who use nonviolent means to repel armed space invaders. Other methods of nonviolent intervention include occupations (sit-ins), fasting (hunger strikes), truck cavalcades, and dual sovereignty/parallel government.

Tactics must be carefully chosen, taking into account political and cultural circumstances, and form part of a larger plan or strategy.

Successful nonviolent cross-border intervention projects include the Guatemala Accompaniment Project, Peace Brigades International and Christian Peacemaker Teams. Developed in the early 1980s, and originally inspired by the Gandhian Shanti Sena, the primary tools of these organisations have been nonviolent protective accompaniment, backed up by a global support network which can respond to threats, local and regional grassroots diplomatic and peacebuilding efforts, human rights observation and witnessing, and reporting. In extreme cases, most of these groups are also prepared to do interpositioning: placing themselves between parties who are engaged or threatening to engage in outright attacks in one or both directions. Individual and large group cases of interpositioning, when called for, have been remarkably effective in dampening conflict and saving lives.

Another powerful tactic of nonviolent intervention invokes public scrutiny of the perceived oppressors as a result of the resisters remaining nonviolent in the face of violent repression. If the military or police attempt to repress nonviolent resisters violently, the power to act shifts from the hands of the oppressors to those of the resisters. If the resisters are persistent, the military or police will be forced to accept the fact that they no longer have any power over the resisters. Often, the willingness of the resisters to suffer has a profound effect on the mind and emotions of the oppressor, leaving them unable to commit such a violent act again.

Revolution

Some have argued that a relatively nonviolent revolution would require fraternisation with military forces.

Criticism

Ernesto Che Guevara, Leon Trotsky, Frantz Fanon and others have argued that violence is a necessary accompaniment to revolutionary change or that the right to self-defense is fundamental. Subhas Chandra Bose supported Gandhi and nonviolence early in his career but became disillusioned with it and became an effective advocate of violence.

In the 1949 essay "Reflections on Gandhi", George Orwell argued that the nonviolent resistance strategy of Gandhi could be effective in countries with "a free press and the right of assembly", which could make it possible "not merely to appeal to outside opinion, but to bring a mass movement into being, or even to make your intentions known to your adversary"; but he was skeptical of Gandhi's approach being effective in the opposite sort of circumstances.

Reinhold Niebuhr similarly affirmed Gandhi's approach while criticising aspects of it. He argued, "The advantage of non-violence as a method of expressing moral goodwill lies in the fact that it protects the agent against the resentments which violent conflict always creates in both parties to a conflict, and it proves this freedom of resentment and ill-will to the contending party in the dispute by enduring more suffering than it causes." However, Niebuhr also held, "The differences between violent and nonviolent methods of coercion and resistance are not so absolute that it would be possible to regard violence as a morally impossible instrument of social change."

In the midst of repression of radical African American groups in the United States during the 1960s, Black Panther member George Jackson said of the nonviolent tactics of Martin Luther King Jr.:

The concept of nonviolence is a false ideal. It presupposes the existence of compassion and a sense of justice on the part of one's adversary. When this adversary has everything to lose and nothing to gain by exercising justice and compassion, his reaction can only be negative.

Malcolm X also clashed with civil rights leaders over the issue of nonviolence, arguing that violence should not be ruled out if no option remained. He noted that: "I believe it's a crime for anyone being brutalized to continue to accept that brutality without doing something to defend himself."

In his book How Nonviolence Protects the State, anarchist Peter Gelderloos criticises nonviolence as being ineffective, racist, statist, patriarchal, tactically and strategically inferior to militant activism, and deluded. Gelderloos claims that traditional histories whitewash the impact of nonviolence, ignoring the involvement of militants in such movements as the Indian independence movement and the Civil Rights Movement and falsely showing Gandhi and King as being their respective movement's most successful activists. He further argues that nonviolence is generally advocated by privileged white people who expect "oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement's demands or the pacifists achieve that legendary 'critical mass.'" On the other hand, anarchism also includes a section committed to nonviolence called anarcho-pacifism. The main early influences were the thought of Henry David Thoreau and Leo Tolstoy while later the ideas of Mahatma Gandhi gained importance. It developed "mostly in Holland, Britain, and the United States, before and during the Second World War".

The efficacy of nonviolence was also challenged by some anti-capitalist protesters advocating a "diversity of tactics" during street demonstrations across Europe and the US following the anti-World Trade Organization protests in Seattle, Washington in 1999.

Nonviolence advocates see some truth in this argument: Gandhi himself said often that he could teach nonviolence to a violent person but not to a coward and that true nonviolence came from renouncing violence, not by not having any to renounce. This is the meaning of his quote "It is better to be violent, if there is violence in our hearts, than to put on the cloak of nonviolence to cover impotence."

Advocates responding to criticisms of the efficacy of nonviolence point to the limited success of nonviolent struggles even against the Nazi regimes in Denmark and even in Berlin. A study by Erica Chenoweth and Maria Stephan found that nonviolent revolutions are twice as effective as violent ones and lead to much greater degrees of democratic freedom.

Research

A 2016 study finds that "increasing levels of globalization are positively associated with the emergence of nonviolent campaigns, while negatively influencing the probability of violent campaigns. Integration into the world increases the popularity of peaceful alternatives to achieve political goals." A 2020 study found that nonviolent campaigns were more likely to succeed when there was not an ethnic division between actors in the campaign and in the government. According to a 2020 study in the American Political Science Review, nonviolent civil rights protests boosted vote shares for the Democratic party in presidential elections in nearby counties, but violent protests substantially boosted white support for Republicans in counties near to the violent protests.

Unitarian Universalism

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