Most answers to this question would say that they oppose "the use of force," "violence," "coercion," or in some cases, any "resistance" to evil whatever. But pacifists themselves have not been agreed upon the meanings and implications of these terms, and the opponents of pacifism have hastened to define them in such a way as to deny validity to the pacifist philosophy. Before we can proceed with our discussion we must define these terms for ourselves, as we shall use them in the present study. _Force_ we may define as physical or intangible power or influence to effect change in the material or immaterial world. _Coercion_ is the use of either physical or intangible force to compel action contrary to the will or reasoned judgment of the individual or group subjected to such force. _Violence_ is the willful application of force in such a way that it is physically or psychologically injurious to the person or group against whom it is applied. _Resistance_ is any opposition either physical or psychological to the positive will or action of another. It is the negative or defensive counterpart of coercion. The very diversity of terms used to describe the pacifist position shows that none of them satisfactorily expresses the essence of the pacifist philosophy. Among those commonly used are: (1) non-resistance, (2) passive resistance, (3) non-violent resistance, (4) super-resistance, (5) non-violent non-cooperation, (6) civil disobedience, (7) non-violent coercion, (8) non-violent direct action, (9) war without violence, and (10) Satyagraha or soul force.[10] Of these terms only "non-resistance" implies acquiescence in the will of the evil-doer; all the rest suggest an approval of resistance. Every one of them, even "non-resistance" itself, contemplates the use of some intangible moral force to oppose evil and a refusal to take an active part in committing evil. At least the last five indicate the positive desire to change the active policy of the evil-doer, either by persuasion or by compulsion. As we shall see, in practice they tend to involve a coercive element. Only in their rejection of violence are all these terms in agreement. Perhaps we are justified in accepting _opposition to violence_ as the heart of the pacifist philosophy. Under the definition of violence which has been suggested, this would amount to virtually the same thing as saying that the pacifist has such respect for every human personality that he cannot, under any circumstances whatsoever, intentionally inflict permanent injury upon any human being either physically or psychologically. This statement deserves further examination.