Liberian women have used a Lysistratic nonaction (2003), as have Filipino women (2011).
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Advice to Mr. Trump: Sometimes the most effective and powerful action is nonaction.
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"We do want to avoid extreme risks, but this whole process of even thinking about risks biases us toward nonaction," he said.
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Weapon No. 57 was what he called "Lysistratic nonaction," the name derived from Aristophanes' antiwar play "Lysistrata," in which ancient Athenian women withhold sex from belligerent men until they agree to renounce aggression.
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Only the Republican-controlled Congress is in a position to curb his worst impulses, and we will see no action until its members realize that they will pay a real price for nonaction.
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The harshest reality of the Anthropocene is that every human action or nonaction generates a labyrinth of consequences, both social and environmental, local and global, some surprising, some predictable, that affect different people very differently.
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Russia's handling of Mr. Magnitsky's death was "exemplary of nonaction," Felice Gaer, an American member of the committee said, and she asked how the committee could have confidence that the Russian authorities would prosecute others accused of torture.
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If my great-great-grandmother's choices were shaping the lives of my potential future children and my action or nonaction was shaping the lives of birds millions of miles away, what sense did it make to consider myself a separate individual?
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All the weaknesses that plagued "The Phantom Menace" 20 years ago are still readily apparent in 2019: the actors stiffened by dialogue that must have sounded snappier in its original Huttese; the nonaction scenes that alternately appeal to the very young or to grown-ups stuck in meetings all day; the midi-chlorians.
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Some early Western Han officials were influenced by the tenet of 'nonaction' apparent in Han Fei's work and the Daoist Laozi.Csikszentmihalyi (2006), 25-26.
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"Cover conceals truth; deception conveys falsehood. Cover induces nonaction; deception induces action."Holt, p. 53. Since behavior is that which is to be influenced, the enemy does not have to actually believe what is being projected.
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He was called Master Gu; skilled at entering nonaction, Without > beginning or end, he exists continuously. Thus steadily ascending, he > followed his way and reached the frontier. The guardian of the Pass, Yin Xi, > saw his [sagely] qi. He purified himself and waited upon the guest, who in > turn transmitted Dao and virtue to him.
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The ambiguous term wu-wei () constitutes the leading ethical concept in Taoism. Wei refers to any intentional or deliberated action, while wu carries the meaning of "there is no ..." or "lacking, without". Common translations are "nonaction", "effortless action" or "action without intent". The meaning is sometimes emphasised by using the paradoxical expression "wei wu wei": "action without action".
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Why such a stark > difference? > Mou-tzu said: Such doctrines are trivial and trifling. None of their > ninety-six teachings surpasses the Buddha in tranquility and nonaction. I > have inspected the two sections of the Lao Tzu and have heard of his > prohibition against the five tastes, but I have never found any place where > he says that we should stop eating the five grains.
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The novel was received well by young Austrians in the 1980s. To them, the book represented a story of truth that was long hidden. At a time when Austria was starting to take on responsibility for its nonaction during World War II, February Shadows threw light on problems of the past. Reichart displayed to her own nation that ignoring and forgetting events such as the Mühlviertler Hasenjagd was unacceptable and not to be tolerated.
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The Dasheng qixin lun 大乘起信論 or Awakening of Faith in the Mahayana makes no distinction between the two, with the yingshen "response body" being the Buddha of the 32 signs who revealed himself to the earthly disciples. Sharf (2002: 111-112) explains that the Chinese understanding of yingshen "resonant/response [buddha-]body" incorporates the Buddhist notion of nirmāṇakāya a corporeal (or seemingly corporeal) body manifest in response to the needs of suffering beings and the Chinese cosmological principles that explain the power to produce such bodies in terms of wuwei nonaction and ganying sympathetic resonance. "The sage, bodhisattva, or buddha, through the principle of nonaction, becomes at one with the universe, acquires the attributes of stillness and harmonious balance, and, without any premeditation or will of his own, spontaneously responds to the stimuli of the world around him, manifesting bodies wherever and whenever the need arises." Paralleling the use of ganying 感應 in Chinese Buddhism, Japanese Buddhism borrowed the Sino-Japanese loanword kannō 感應.
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All major Chinese philosophical schools have investigated the correct Way to go about a moral life, but in Taoism it takes on the most abstract meanings, leading this school to be named after it. It advocated nonaction (wu wei), the strength of softness, spontaneity, and relativism. Although it serves as a rival to Confucianism, a school of active morality, this rivalry is compromised and given perspective by the idiom "practice Confucianism on the outside, Taoism on the inside." Most of Taoism's focus is on the notion that human attempts to make the world better actually make the world worse.
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The front and reverse of a wushu (五銖) coin issued during the reign of Emperor Wu, 25.5 mm in diameter To fund his prolonged military campaigns and colonization efforts, Emperor Wu turned away from the "nonaction" policy of earlier reigns by having the central government commandeer the private industries and trades of salt mining and iron manufacturing by 117 BCE.Hinsch (2002), 21–22; Wagner (2001), 1–2. Another government monopoly over liquor was established in 98 BCE, but the majority consensus at a court conference in 81 BCE led to the breaking up of this monopoly.Wagner (2001), 13–14.
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Wang Bi's view of Wu is that it is indeed not being as a necessary basis of being. For being to be possible, there must be not-being, and as the Laozi states, “Dao gives birth to [sheng] one” and “all things in the world are born of something (you); something is born of nothing (wu)”. Wang Bi's account focuses on this foundational aspect of not- being. According to Livia Kohn, for Wang Bi "nonbeing is at the root of all and needs to be activated in a return to emptiness and spontaneity, achieved through the practice of nonaction, a decrease in desires and growth of humility and tranquility".
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Han imperial patrons of Huang- Lao sponsored the policy of "nonaction" or wuwei (a central concept of Laozi's Daodejing), which claimed that rulers should interfere as little as possible if administrative and legal systems were to function smoothly.Csikszentmihalyi (2006), 25–27. The influence of Huang-Lao doctrines on state affairs became eclipsed with the formal adoption of Confucianism as state ideology during Wu's reign and the later view that Laozi, not the Yellow Emperor, was the originator of Daoist practices.Hansen (2000), 124–126; Loewe (1994), 128–129 From 179–143 BCE, the number of kingdoms was increased from eleven to twenty- five and the number of commanderies from nineteen to forty.
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The translators render datong 大通 as "Great Pervader," "the Infinite," "Great/ universal/Transformational Thoroughfare," and "Tao." Mair (1994:13) explains that "Transformational Thoroughfare" follows the Huainanzi graphic variant (or copyist's error) of hua 化 "transform; change; convert" for 大 "big; great". According to Kohn, oblivion and the goal of zuowang is associated with Hundun 混沌, “Chaos”, the primordial and cosmic root of creation which is one with Dao. A figure associated with Chaos, Vast Concealment (Hongmeng 鴻蒙) teaches the following meditation instructions in the Zhuangzi, which is termed “mind nourishing” (xinyang 心養): > Just take the position of nonaction and all things unfold naturally.
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Hallock, 309 U.S. 106, 119–120 (1940), Frankfurter, J. "Nor does want of specific Congressional repudiations of the St. Louis Trust cases serve as an implied instruction by Congress to us not to reconsider, in the light of new experience, whether those decisions in conjunction with the Klein case, make for dissonance of doctrine. It would require very persuasive circumstances enveloping Congressional silence to debar this Court from reexamining its own doctrines. To explain the cause of nonaction by Congress when Congress itself sheds no light is to venture into speculative unrealities." Eskridge notes that there are many reasons besides express lack of intent that would forestall Congressional action to remedy a flawed Court decision.
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