Acts of Conscience: World War II, Mental Institutions, and by Steven Taylor

By Steven Taylor

Within the mid- to overdue Nineteen Forties, a bunch of younger males rattled the psychiatric institution via beaming a public highlight at the squalid stipulations and brutality in our nation's psychological hospitals and coaching colleges for individuals with psychiatric and highbrow disabilities. Bringing the abuses to the eye of newspapers and magazines around the state, they led a reform attempt to alter public attitudes and to enhance the educational and standing of institutional employees. those younger males have been one of the 12,000 global warfare II conscientious objectors who selected to accomplish civilian public provider as a substitute to struggling with. performing on moral sense a moment time, they challenged America's therapy of its voters with serious disabilities. Acts of judgment of right and wrong brings to mild the extreme efforts of those brave males, drawing upon broad archival examine, interviews, and private correspondence.

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Additional info for Acts of Conscience: World War II, Mental Institutions, and Religious Objectors

Example text

This is a matter of opinion. There has been no Papal pronouncement on war and peace. There has been many a pronouncement on armament and conscription, and there has been no pronouncement—I mean that puts people under pain of mortal sin.  . So there is nothing in the Catholic creed which would entitle us to that exemption. 21 The Catholic Workers movement was one of a fair number of odd groups out in the pacifist movement in the 1940s. Their own church had never taken a position on the immorality of war or conscription.

5. ” This point also indicated that admittance to the camps would not be dependent on membership in the church groups sponsoring them. The memo added that the government could modify the program at any time or take it over entirely. Dykstra sketched out what would become the program for “work of national importance under civilian direction” authorized by the Selective Training and Service Act of 1940. Although the specifics of the program would be modified over the years, the basic structure of the program—with responsibility spread among the Selective Service, religious groups, and agencies providing technical supervision of the work—would remain intact throughout the war and the aftermath.

This principle is radically different from the principle of nonviolent resistance practiced by Gandhi and others. ”21 In contrast to the Friends and other pacifists, Mennonites did not oppose conscription during the war as long as they were not required to serve in the military. 22 This position later shifted from political nonresistance to active opposition to all forms of militarism, including conscription. When Amos S. Horst testified before the House Committee on Military Affairs in 1940, he presented a written statement containing a resolution adopted by the Mennonite Conference the previous year.

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