مارتن لوثر كينغ الابن

الأعمال

• 1958خطوة نحو الحرية: قصة مونتغمري (Stride Toward Freedom)

  رواية مقاطعة حافلات مونتغمري 1955–56؛ يتتبع فصل «حجّ إلى اللاعنف» طريقه عبر ثورو ورَوشنبوش وماركس ونيتشه إلى غاندي، ثم اعتراضات نيبور ومعلميه في بوسطن، ويعرض ستة مبادئ للمقاومة اللاعنفية.

• 1963رسالة من سجن برمنغهام (Letter from Birmingham Jail)

  كُتبت في السجن في أبريل 1963 ردًّا على ثمانية رجال دين بيض وصفوا الاحتجاجات بأنها «غير حكيمة ولا في أوانها»: دفاع عن الفعل المباشر اللاعنفي وعن التمييز بين القوانين العادلة والظالمة، وعتاب على «المعتدل الأبيض» الذي يفضل النظام على العدالة.

• 1967إلى أين نذهب من هنا: الفوضى أم الجماعة؟ (Where Do We Go from Here)

  آخر كتبه الكاملة، كُتب وسط جدل القوة السوداء: يرفض الانفصالية والعنف، ومنه عنف فانون، ويدعو إلى دخل مضمون وعدالة اقتصادية وائتلاف للفقراء عبر الخطوط العرقية.

الموقف

King is on the map as a leading theorist and practitioner of nonviolent resistance after Gandhi. In “Pilgrimage to Nonviolence” he traced his path: Thoreau’s essay on civil disobedience, the social gospel of Walter Rauschenbusch, a reading of Marx whose materialism he rejected and Nietzsche’s attack on Christian love, until Gandhi, whose ideas he took up after a lecture by Mordecai Johnson in 1950, showed him how love could become a social force; Reinhold Niebuhr’s realism about collective sin then became an objection he had to answer, and in Boston he studied Hegel’s dialectic and the personalism of his teachers. The “Letter from Birmingham Jail” (1963) draws on Socrates, Augustine, Thomas Aquinas and Martin Buber: a just law squares with the moral law, segregation degrades persons into things, and whoever breaks an unjust law must do so openly, lovingly and willing to accept the penalty, in order to rouse the conscience of the community – thereby showing the highest respect for law. King distinguished such action both from passivity and from violence; in “Where Do We Go from Here” (1967) he discussed Fanon’s “The Wretched of the Earth” and rejected its defence of violence. In his last years he described racism, poverty and militarism as connected evils and called for a guaranteed income; in February 1968, at the centenary of W. E. B. Du Bois’s birth, he honoured Du Bois in a speech at Carnegie Hall. Rawls’s theory of civil disobedience in “A Theory of Justice” (1971) is commonly read with the letter as its model case, and Rawls later held that King’s religiously grounded appeals accorded with public reason (“The Idea of Public Reason Revisited”, 1997); Martha Nussbaum reads “I Have a Dream” as turning anger away from retribution towards a shared future (“Anger and Forgiveness”, 2016).

الحياة والسياق

Martin Luther King Jr. was born on 15 January 1929 in Atlanta, the son and grandson of Baptist ministers. He studied sociology at Morehouse College (BA 1948), theology at Crozer Theological Seminary in Pennsylvania (1951) and systematic theology at Boston University, where he took his doctorate in 1955 with a dissertation comparing the conceptions of God of Paul Tillich and Henry Nelson Wieman. In 1954 he became pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama, and in 1955–56 led the bus boycott that followed the arrest of Rosa Parks. In 1957 he co-founded the Southern Christian Leadership Conference, which he led until his death. The campaign in Birmingham in 1963, during which he wrote his letter from jail, the March on Washington with the speech “I Have a Dream” (28 August 1963) and the marches from Selma (1965) contributed to the Civil Rights Act of 1964 and the Voting Rights Act of 1965. He received the Nobel Peace Prize in 1964. From 1967 he publicly opposed the Vietnam War and prepared a Poor People’s Campaign. On 4 April 1968 he was shot in Memphis, where he had come to support striking sanitation workers.

أعمال رئيسة أخرى

• Strength to Love (sermons, 1963)
• I Have a Dream (speech, 1963)
• The Trumpet of Conscience (1968)

يرد في

• نقاش «الحرب والسلم: متى يكون استخدام القوة المسلحة مسوَّغًا؟»