 One thing that many of these cases seem to have in common is that the rule-violating action proceeds from a compassion that includes in its scope not only the potential victims of the harms that are to be prevented, but also the perpetrator of those harms. When people hear of the Buddhist commitment to nonviolence, one question they often ask is whether someone with foreknowledge of the events of the 1940s would be permitted by Buddhist principles to assassinate Hitler in 1930. If we follow Asaṅga, the answer would seem to be: yes, you may kill Hitler, if you have compassion for him and you do it partly for his sake. Thus, in extreme cases, violence may be permissible; but hatred is never justified.