Civil Disobedience As A Response To Apathy--论文代写范文精选

51due论文代写网精选代写范文:“Civil Disobedience As A Response To Apathy”。在美国的历史上，非暴力反抗冷漠应对种族平等一直备受争议。在1963年，当时的国王为了证明克服这个冷漠的必要性,实现真正的种族平等，做出了很的大努力。正如他认为的,道德正义是法律的最终目的,服从一个不公正的法律一样是不道德的暴力！

Civil Disobedience As A Response To Apathy Racial equality has been a highly charged issue throughout the history of the United States of America. During the 1960’s, Dr. Martin Luther King, Jr., rose to prominence as the premier spokesperson for the civil rights movement, demanding an end to the de facto segregation that existed in defiance of constitutional, and in his opinion moral, law.

Nonviolent civil disobedience was the technique of choice for King and his supporters as they attempted to force the established power structure into negotiating the abolition of unjust laws. Jailed in 1963 for participating in one such “direct action” in Birmingham, Alabama, King used his time in prison to pen “Letter from Birmingham Jail”, a measured response to fellow clergymen critical of his actions as untimely threats to order. Repeatedly expressing his disappointment with the apathy of the “white moderate” in his letter, King proves the necessity of direct action to overcome this apathy and achieve true racial equality.

King characterizes the white moderate as one “more devoted to ‘order’ than to justice” (189), and therefore as one incognizant of the reason that society establishes the rule of law. Moral justice, he argues, is the ultimate purpose of the law, and that obedience to an unjust law is as immoral as violence. Furthermore, he recognizes that the unbearable consequences of segregation may seem far removed from the everyday reality of the white moderate. Therefore, direct action in the form of peaceful protest is not only the morally correct course of action, but also pressures the many who prefer to ignore the situation to take a stand by disrupting the comfortable routine of their lives.

King writes, “Lukewarm acceptance is much more bewildering than outright rejection” (189). The goal is not to win wholehearted support in one fell swoop, but to focus attention on segregation and polarize opinions as a starting point. King also characterizes the white moderate as believing that, given enough time, segregation will end of its own accord. He points out, however, that “Human progress never rolls in on the wheels of inevitability” (190), and that despite superficial advances in the elimination of segregation, real improvement has not been realized through the slow passage of time.

On the contrary, it has, in fact, spawned a wave of increasing frustration on the part of many in the black community that threatens to break in a flood of violence. The system of racial inequality has been conscientiously enforced by a few, and has stood for as long as it has because of a lack of opposition. He insists, “We must use time creatively, in the knowledge that the time is always ripe to do right” (190). Once again, civil disobedience is the correct course of action, becoming a breakwater for the wave of frustration, dissipating the energy it carries in a constructive manner. If civil disobedience inspires violence in the oppressive authority, it is because such a tendency previously existed and, if nothing else, will perhaps helps the white moderate to recognize the urgent seriousness of the situation. King further characterizes the white moderate as lacking a moral compass in the institution of the white church. An ordained minister, this is clearly not an easy position for him, as he explains, “I do not say this as one of those negative critics who can always find something wrong with the church. I say this as a minister of the gospel, who loves the church; was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of life shall lengthen” (193). King thinks that the white moderate looks to the church for guidance and leadership, and rightly so, as it used to be a powerful voice for good. Yet, instead of inspiring the community it serves as a righteous example, the establishment church now timidly upholds the status quo, holding services, for example, that with very few exceptions are segregated. He notes, “Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being ‘disturbers of the peace’ and ‘outside agitators’” (194), confident that through protest and direct action King is continuing a longstanding church tradition.

Triumph over the inertia of the white moderates is presented as crucial to the cause of true racial equality, because their numeric majority represents a potential power majority. Even a cause based on written law and moral imperatives is lost without the sanction of those in a position of choice. Throughout “Letter from Birmingham Jail,” King demonstrates direct action in the form of civil disobedience as a logical and effective method to create an atmosphere conducive to change while preserving moral integrity. -H

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