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1
Mulia, Pankojini. "Gandhi’s Concept of Sarvodaya for Peace and Sustainability in a Technologically Challenged World." Pedagogical Almanac 30, no. 2 (December 20, 2022): 226–31. http://dx.doi.org/10.54664/patq3137.
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Mahatma Gandhi was a visionary, a supreme leader, a social activist, a philosopher, and a great freedom fighter. He was the pioneer of truth, love, peace, and non-violence (ahimsa) as the means for a peaceful world. This paper deals with the theoretical and practical relevance of Indian ethics concerning the Gandhian concept of Sarvodaya, used to achieve sustainability, social, economic and environmental uplift. The paper critically evaluates the western model of sustainability, and highlights various theoretical aspects of Indian ethics. Specifically, it focuses on the Gandhian sustainability model in Sarvodaya, and attempts to balance the two theories for the practical purpose of sustainability and the need for the present situation.
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Dalai, Dr Anita. "Gandhian Concept of Human Nature." RESEARCH JOURNAL OF PHILOSOPHY & SOCIAL SCIENCES 46, no. 1 (June 30, 2020): 38–44. http://dx.doi.org/10.31995/rjpsss.2020.v46i01.05.
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Soni, Jitendra Kumar. "Concept of Sarvodaya: Gandhian Paradigm." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 3 (March 25, 2022): 08–16. http://dx.doi.org/10.53573/rhimrj.2022.v09i03.002.
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The great idea of Sarvodaya was in Gandhi's mind from the very beginning, which was flourishing in sync with ancient Indian philosophies like Buddha and Jain philosophy and scriptures in which Gita was main etc., but he was engaged in further refine this idea. Through this concept, Gandhi seeks the welfare of all individuals without any discrimination. It is based on the idea that the welfare of every individual can happen only when there is welfare of the entire members of the society.
Today, when the world is sitting on a pile of atoms, which can blow up at any time with a bang. The ongoing Russo-Ukraine war is an example of this. In such a situation, this concept is a ray of hope, which nurtures truth, non-violence and love for the whole world, in which everyone can be well-being. It talks about duties rather than rights. Due to which all conflicts automatically come to an end. In fact, it teaches individuals a new way of living which is free from violence and injustice.
Therefore, the purpose of the present research paper is to present the context that all the problems prevailing at present, whether it is political, social or economic, can be solved by this idea. The true democracy that the present world is looking for can be possible only from Sarvodaya Samaj which will be classless, exploitation free and discrimination free society.
Abstract in Hindi Language:
सर्वोदय का महान् विचार गांधी के मन में प्रारंभ से ही था, जो कि प्राचीन भारतीय दर्षन जैसे बुद्व और जैन दर्शन तथा धर्मग्रन्थों जिनमें गीता मुख्य थी आदि का समन्वय करते हुए पनप रहा था, किन्तु इस विचार को वे अधिक परिष्कृत करने में लगे हुये थे। इस अवधारणा के माध्यम से गांधी सभी व्यक्तियों का बिना किसी भेदभाव के कल्याण चाहते है। यह इस विचार को लेकर चलती है कि प्रत्येक व्यक्ति का भला तब ही हो सकता है जबकि समाज के सम्पूर्ण सदस्यों का कल्याण हो।
आज जब विष्व परमाणु के ढ़ेर पर बैठा है जो कभी भी एक धमाके के साथ उड़ सकता है। वर्तमान में चल रहा रूस-यूके्रन युद्व़ इसका उदारण है। ऐसे में यह अवधारणा आशा की किरण है जो सम्पूर्ण विष्व के लिए सत्य, अहिंसा और प्रेम को पोषित करती है, जिसमें प्रत्येक व्यक्ति का कल्याण हो सके। यह अधिकारों की बात न करके कर्तव्यों की बात करती है। जिससे समस्त संघर्षों का अन्त स्वतः ही हो जाता है। वस्तुतः यह व्यक्तियों को जीने की एक नयी पद्वति सिखाती है जो कि हिंसा व अन्याय से मुक्त है।
अतः प्रस्तुत शोध पत्र का उद्वेश्य यही संदर्भ प्रस्तुत करना है कि वर्तमान में व्याप्त सभी समस्याओं चाहे वह राजनीतिक, सामाजिक या आर्थिक हो, का समाधान इस विचार द्वारा किया जा सकता है। वर्तमान विश्व जिस सच्चे लोकतंत्र की तलाश में है, वह सर्वोदय समाज से ही संभव हो सकता है जो वर्गविहीन, शोषणहीन और भेदभावविहीन समाज होगा।
Keywords: अवधारणात्मक विवेचना, सर्वोदय धारणा के आयाम, गांधी परिप्रेक्ष्य, प्रजातंत्र, नागरिक अधिकार, गांधीय द्वष्टि, सर्वोदय में स्त्री विमर्श
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Ishtiaque Ahmed, Levin. "Gandhi, Guattari and the Decolonization of the Anthropocene." REGAC - Revista de Estudios Globales y Arte Contempor�neo 8, no. 1 (December 22, 2022): 94–120. http://dx.doi.org/10.1344/regac2022.8.41414.
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This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the long history of decolonization in South Asia which was largely shaped by Gandhi’s idea of swaraj. To facilitate engagement across diverse philosophical cultures for the purpose of decolonizing the Anthropocene, this article seeks to understand possible points of alliance between Guattarian ecosophy and Gandhian ecophilosophy. This cross-cultural conversation becomes pertinent when neoliberal capitalism is radically transforming the lives and landscapes of the planet, reconfiguring the registers of what Guattari (2000) has called the three ecologies: namely those of the environment, social relations and human subjectivity. This cross-cultural confluence of philosophical ideas unveils how the ecologies of both humans and nonhumans are globally reconfigured according to the logic of neoliberal capitalism. Therefore, this article seeks to conjoin Guattarian ecosophy and Gandhian ecophilosophy to understand environmental (in)justice in the Indian subcontinent in the context of anthropogenic climate change. Reflecting on Gandhian ideas with the help of Guattarian ecosophy would help us understand the detrimental effects of the colonial Anthropocene. The condition of the Global South is still deeply colonial, which is marked by economic inequality and social injustice. Therefore, engaging with Gandhi and Guattari in the Anthropocene is a task of radical ecological imagination. This article elaborates on this project of radical ecological vision by drawing their philosophical contributions.
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CHAKRABARTY, BIDYUT. "Universal Benefit: Gandhi's doctrine of Trusteeship: A review article." Modern Asian Studies 49, no. 2 (May 14, 2014): 572–608. http://dx.doi.org/10.1017/s0026749x13000383.
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AbstractTrusteeship is Gandhi's conceptualization of the contribution of business houses towards social well-being. Trusteeship is a theoretical construct seeking to redefine the relationship between indigenous business houses and the nationalist movement. That Gandhi succeeded in persuading the business men to participate in the freedom struggle, despite adverse consequences, suggests the extent to which Trusteeship was an effective mechanism in political mobilization. Besides elaborating the concept, this paper also argues that Gandhi was indebted to Andrew Carnegie and John D. Ruskin, amongst others, in his effort to articulate Trusteeship as a bridge between business houses and the freedom struggle; and that this Gandhian idea is a forerunner of the contemporary conceptualization of Corporate Social Responsibility.
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SULTAN, NAZMUL S. "Self-Rule and the Problem of Peoplehood in Colonial India." American Political Science Review 114, no. 1 (November 7, 2019): 81–94. http://dx.doi.org/10.1017/s0003055419000601.
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This article theorizes the colonial problem of peoplehood that Indian anticolonial thinkers grappled with in their attempts to conceptualize self-rule, or swaraj. British colonial rule drew its legitimacy from a developmentalist conception of the colonized people as backward and disunited. The discourse of “underdeveloped” colonial peoplehood rendered the Indian people “unfit” for self-government, suspending their sovereignty to an indefinite future. The concept of swaraj would be born with the rejection of deferred colonial self-government. Yet the persistence of the developmentalist figuration of the people generated a crisis of sovereign authorization. The pre-Gandhian swaraj theorists would be faced with the not-yet claimable figure of the people at the very moment of disavowing the British claim to rule. Recovering this underappreciated pre-Gandhian history of the concept of swaraj and reinterpreting its Gandhian moment, this article offers a new reading of Gandhi's theory of moral self-rule. In so doing, it demonstrates how the history of swaraj helps trace the colonial career of popular sovereignty.
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Zeeshan, Shaikh, and Shahsoor Muhammad Kappiarathel. "Gandhian Thought for Rural Development." June-July 2023, no. 34 (July 3, 2023): 51–60. http://dx.doi.org/10.55529/jsrth.34.51.60.
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This paper focuses on the role of Mahatma Gandhi in promoting the concept of Gram Vikas or rural development. Mahatma Gandhi was a visionary leader who believed that the key to India's progress lay in the development of its villages. He advocated for selfsufficiency and decentralization as fundamental to achieving rural development and called for the use of local resources and skills to promote sustainable and equitable growth. Gandhiji firmly believed that the well-being of India's society was directly connected to the development of its rural areas. The study examines how Gandhiji's philosophy of nonviolence and education influenced his vision of rural development. He emphasized the importance of promoting cottage industries, handicrafts, and the use of renewable energy sources to create employment opportunities and improve the quality of life for rural communities. Gandhiji's ideas of Gram Vikas are seen as a holistic approach to rural development, encompassing social, economic, and environmental aspects. This work highlight the relevance of his ideas in the context of modern-day challenges such as poverty, unemployment, and environmental degradation. The promotion of Gram Vikas or rural development is seen as a way to address these challenges and create a more equitable and sustainable society. The promotion of Gram Vikas or rural development is essential to achieving this goal, and the principles underlying Gandhiji's vision of rural development can be seen as a way to promote constitutional values of democracy, social justice and equality such as the right to education and gender equality. This paper emphasizes the importance of integrating Gandhian principles in rural development policy and policymakers adopting Gandhi's principles to achieve sustainable rural development. By incorporating these principles into policy formulation and implementation, policymakers can promote equitable and sustainable growth in rural communities. The paper concludes that policymakers must prioritize sustainability to achieve long lasting progress in rural areas and to retain this progress involvement of community and sustainable use of resources is necessary.
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HAZAMA, EIJIRO. "The Paradox of Gandhian Secularism: The metaphysical implication behind Gandhi's ‘individualization of religion’." Modern Asian Studies 51, no. 5 (September 2017): 1394–438. http://dx.doi.org/10.1017/s0026749x16000354.
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AbstractThis article will examine the relationship between Gandhi's two major intellectual developments in his last years: his insistence on political secularism (‘individualization of religion’) and his controversial religious experiments withbrahmacarya(sleeping naked with his 17-year-old grandniece, Manubahen). Contrary to the prevalent interpretations, I will argue that Gandhi's political principle of secularism during the last years of his life entailedimplicitlyhis radical religious belief, which he thought worth risking his life to present before the public. There was an intimate relationship between the concepts ofbrahmacarya, individuality (vyaktitva), and religion (dharm) that constituted his principle of secularism—these concepts were integrated by Gandhi in his distinct Hindu metaphysics ofātmā. Although Gandhi's ideas onātmāwere initially influenced by Śrīmad Rājcandra's Jainism, he later repudiated the latter's views and revised them by incorporating some ideas from Western Orientalists, including Sir John Woodroffe's tantric thought. Gandhi's concept ofātmāwas considered to inhere with the cosmological spiritual power ofśakti, ultimately identified with God (Īśvar, Brahm): this concept ofātmāwas one of the fundamental components of Gandhi's eventual ideas of individuality and religion. Gandhi attempted to realize his ‘unique individuality’ (‘anokhuṃ vaktitva’) in his last religious experiments withbrahmacarya, which were conducted contemporaneously to his increasing political valorization of secularism. Gandhi's secularism was virtually a political platform to universalize religion, paradoxical in that he meant to go beyond the impregnable hedge of privatization by making religiondeeplyindividualized—that is to say,ātmā-centred.
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Ramesh, T. "Gandhian Views and Concept of Ideal Village." International Journal of Social and Economic Research 6, no. 2 (2016): 125. http://dx.doi.org/10.5958/2249-6270.2016.00023.4.
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Ramchiary, Arpana. "Gandhian Concept of Truth and Non-Violence." IOSR Journal Of Humanities And Social Science 18, no. 4 (2013): 67–69. http://dx.doi.org/10.9790/0837-1846769.
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Abidi, Ahmad. "Gandhian Concept of Truth and Non-Violence." IOSR Journal of Humanities and Social Science 22, no. 06 (July 2017): 47–49. http://dx.doi.org/10.9790/0837-2206124749.
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Chaudhary, Renu. "Gandhian Concept of Ramrajya to Mythology and Modernism." International Journal for Research Publication and Seminars 14, no. 4 (2023): 111–16. http://dx.doi.org/10.36676/jrps.2023-v14i4-015.
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Throughout Hindu literature, but especially in the Ramayana, an ancient Indian epic, the word Ramrajya is used to represent a utopian society characterised by just and equitable rule. It's a metaphor for a perfect society where everyone is treated fairly and provided for. As a metaphor for a just and peaceful monarchy, Ramrajya is commonly used to refer to a system of government in which the monarch acts justly and fairly toward his people. Throughout history, this idea has served as motivation for a wide range of political and social groups whose leaders sought to create a more just and fair society. One of the most influential figures in India's fight for independence, Mahatma Gandhi, had an outlook that was consistent with the tenets of the Ramrajya theory. Truth, nonviolence, self-sufficiency, and social equality were all central to Gandhi's ideal social order. Every person, in his view, should strive for personal growth and give back to their community. Gandhi's approach to leadership and social relations stressed the significance of spirituality, simplicity, and moral ideals.
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Jahanbegloo, Ramin. "Two concepts of pluralism." Philosophy & Social Criticism 41, no. 4-5 (December 24, 2014): 383–91. http://dx.doi.org/10.1177/0191453714564459.
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This article argues that Mohandas K. Gandhi and Isaiah Berlin remain the two main thinkers of pluralism in the 20th century. Though the two never met and despite their essential differences, the two political thinkers can be read as complementary in order to hold on to the idea of a common human horizon. As such, Gandhi’s transformative conception of pluralism, exemplified by his universal method of transforming liberal citizenship into a civic friendship, offers definitely a way to enlarge the Berlinian concept of value pluralism as an alternative of moral monism. Consequently, the reading of Gandhi could complete Isaiah Berlin’s idea of value pluralism by adding an effective exercise of plurality through his antagonism to monism as a tradition of thought that does not possess the resources to change and the potential for the moral and spiritual growth of humanity. As a result, this article suggests that it is worth trying to strike a balance between the Gandhian and Berlinian concepts of pluralism in order to be able to differentiate pluralism and relativism and to search for a core of shared or universal values which allows us to reach an agreement on at least some moral issues in today’s world.
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Karunakaran, N., and B. Sajith Kumar. "Relevance of trusteeship model in modern business world." Journal of Management Research and Analysis 9, no. 1 (April 15, 2022): 37–41. http://dx.doi.org/10.18231/j.jmra.2022.008.
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The background of Gandhian economy is very strong. Gandhi was fighting against extreme poverty, backwardness and socio-economic challenges as a part of the freedom movement. While the world has progressed manifold over the past century, the past few decades has forced to pursue that progress, mostly in terms of economic growth. The poster word for development, capitalism, has been busy in most countries. Trusteeship is a unique concept advocated by Gandhi to establish social and economic equality. It is a concept that has its origins in spirituality, in which a person voluntarily surrenders his surplus wealth, and entrusts it for the welfare of the poor section of the society.
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husain, Shakeel. "GANDHIAN SWARAJ : A CONTINUOUS PROCESS." Research Expression 6, no. 8 (March 31, 2023): 11–21. http://dx.doi.org/10.61703/10.61703/vol-6vyt8_3.
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Gandhi was a political social activist rather than a philosopher or thinker. But the level of morality and purity in his politics was so high that it took politics to the spiritual and philosophical level.The same thing can be said for his political and social thoughts. The question of Swaraj was not just a political question for him, nor did Swaraj mean for him only the expulsion of the British from India, but for him Swaraj also meant political self-rule along with liberalism and self-control. Therefore his Swaraj is not only political but also spiritual because politics was a spiritual ( religious) work for him . Swaraj was not freedom from individuals but freedom from ideas. Swaraj was not the rule of one's own people but one's own rule over oneself, self control over body and soul. From this point of view, Locke, Mill and Rousseau are seen together in his Swarajist thoughts. From this point of view, Gandhian Swaraj goes beyond the concept of political sef rule and freedom. His Swaraj is as important a question in an independent country as in a colony or slave country. Therefore, for Gandhi, Swaraj is a continuous process and a desired goal .
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Ashutosh Pratap Pande. "Relevance of Gandhian Thoughts to Environmental Challenges in the Modern Era." Journal of Environmental Nanotechnology 12, no. 3 (September 29, 2023): 19–22. http://dx.doi.org/10.13074/jent.2023.09.233474.
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The emergence of environmental challenges begins with applications of the different development models as both have vis-à-vis relationships. Sustainable development is a modern concept in which the complementary aspect of two opposites is considered as a key factor and provides a route to gradual development which favours to environment of the planet Earth and matches with the Gandhian thought of development. Gandhian thoughts are deep-rooted in the rich Indian tradition of world welfare. This paper finds the application of Gandhian thoughts to mobilize the generation for acceptance of development models suitable for planet Earth in terms of environmental concerns and the long existence of natural ecology.
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Kar, Dr P. K. "Gandhian Method of Conflict Resolution: Perception of Educated Youths." SMART MOVES JOURNAL IJELLH 1, no. 6 (May 17, 2017): 1. http://dx.doi.org/10.24113/ijellh.v1i6.24.
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Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.
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Krejčík, Jiří. "From Gandhi to Deendayal: contradictions of conservative Hindu tendencies in Indian environmental thinking." Civitas - Revista de Ciências Sociais 19, no. 2 (August 9, 2019): 374. http://dx.doi.org/10.15448/1984-7289.2019.2.31973.
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This article examines the traditionalist and conservative trends in the environmental thinking in India, especially in the works of M. K. Gandhi and Deendayal Upadhyay. Special attention is paid to the latter’s concept of integral humanism, which has recently become a widely discussed idea in the Indian public discourse. Exploring their ideological bases, Gandhian spiritual radicalism and Deendayal’s integral humanism are placed into the broader trend of the Indian nationalist and environmentalist thinking, showing the possible convergence of ecology and social conservatism. Analyzing the implications of the authoritarian and non-egalitarian tendencies in the society, it shows how the Indian environmentalist movements drawing on Brahminical traditions and Gandhian thinking become prone to be hijacked by the Hindu nationalism. *** De Gandhi a Deendayal: contradições nas tendências conservadoras hindus no pensamento ecológico indiano ***Este artigo examina as tendências tradicionalistas e conservadoras no pensamento ambiental na Índia, especialmente nos trabalhos de M. K. Gandhi e Deendayal Upadhyay. Uma atenção especial é dada ao conceito de humanismo integral, desse último autor, que recentemente se tornou uma ideia amplamente discutida no discurso público indiano. Explorando suas bases ideológicas, o radicalismo espiritual de Gandhi e o humanismo integral de Deendayal são colocados na tendência mais ampla do pensamento nacionalista e ambientalista indiano, mostrando a possível convergência da ecologia e do conservadorismo social. Analisando as implicações das tendências autoritárias e não-igualitárias na sociedade, isso mostra como os movimentos ambientalistas indianos, baseando-se nas tradições bramânicas e no pensamento de Gandhi, tendem a ser sequestrados pelo nacionalismo hindu.Palavras-chave: Índia. Ambientalismo. Tradicionalismo. Hinduísmo. Nacionalismo hindu. Humanismo integral.
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Chakrabarty, Kakali. "Tribe and Tribal Welfare in Gandhian Thoughts." Journal of the Anthropological Survey of India 68, no. 2 (December 2019): 225–33. http://dx.doi.org/10.1177/2277436x19881261.
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Gandhi is best known for his sarvodaya movement where he talked of ‘welfare for all’. His focus was on the deprived section of the countrymen who constituted a majority of India’s population. Thus, the term was often referred to as antodaya, i.e., ‘Rise to the last men’. Gandhi was not very particular about ‘tribe’, as to him, tribes were a part of rural communities who were exploited by the powerful class of people; thus, they required welfare measures. Gandhi’s mission and vision towards tribes was mainly an outcome of his constant association with Thakkar Bapa, who had been well exposed to the exploitation and helpless misery of tribal life, especially of the Bhil people of Gujarat under the British rule. To Gandhi, tribal welfare and rural welfare were same. However, he believed that tribals were simple people. His interaction with the Zulu people in Africa exposed him to the bare truth of exploitation of the tribal people by the colonial rulers. To his idea, the tribes should be approached on the basis of non-violence, accepting the principles of a democratic society and the fundamental equality and unity of man. The process of social domination and political imposition should be avoided. Welfare measures should be taken up on the basis of understanding their society and culture. Gandhi’s concept of Sarvodaya, i.e., welfare of all also had a purpose to bring the majority of Indians in the struggle for independence. He believed that India’s independence cannot be achieved without participation of its rural masses that formed the majority of Indian population. Gandhi dreamt of a society with equity among all members in fundamental necessities of life including education. His dream is yet to be chased.
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Shastri, Arnav, and Pratima Gupta. "SARVODAYA: THE GANDHIAN PHILOSOPHY FOR 21ST CENTURY." International Journal of Advanced Research 10, no. 07 (July 31, 2022): 01–05. http://dx.doi.org/10.21474/ijar01/14996.
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Since the inception of humanity, we as humans have come a long way in dealing with the socio-economic causes of the human civilization. The modern world has from time to time witnessed various ideas of the same doctrine in forms of experimentations, implementations, success, and failures of all sorts. The research article not only introduces us to the concept of Sarvodaya but also elaborates on the founding principles, inspiration to Gandhi Ji and criticism faced by the movement and Gandhi Ji as well. We in the 21st century find a grave need for Sarvodaya to deal with challenges faced by humanity not only at the local but also at the global level say for instance the Ukraine and Russia issues.
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Dash, Anup. "The moral basis of sustainable society: the Gandhian concept of ecological citizenship." International Review of Sociology 24, no. 1 (March 26, 2014): 27–37. http://dx.doi.org/10.1080/03906701.2014.894343.
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Soni, Jitendra Kumar. "Gandhian Development Model: Usefulness and Possibilities." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 4 (April 25, 2022): 01–09. http://dx.doi.org/10.53573/rhimrj.2022.v09i04.001.
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Terming the concept of development propounded by Gandhi as irrelevant in the environment of liberalization and privatization of the economy, political thinkers, economists and pro-Western sociologists said that to follow the Gandhi path, we have to go backwards while we are determined to move forward. In such a situation, now these thinkers will have to reconsider that the direction in which they are talking about growing is standing on the verge of destruction due to widespread pollution, exploitation, inequality, marketism and arms race. The reality is that after the fall of the communist model, the human race has suffered much more than the benefits that have been received by the expansion and convergence of the capitalist development model. The gap between developed and developing countries has become so deep and wide that now it is decided to bridge it that developing countries should not blindly imitate the West and create their own specific development model which is according to their means, culture and their needs.
In the present time of this liberalization, privatization and globalization, the only option is to adopt Gandhian model of life-style of non-exploitation, value-based, self-reliant from village industry, moral, indigenous and Sarvodaya. Gandhian model has utility and possibilities in every sphere of life.
Abstract in Hindi Language:
अर्थव्यवस्था के उदारीकरण व निजीकरण के वातावरण में गांधी द्वारा प्रतिपादित विकास की अवधारणा को राजचिंतको, अर्थशास्त्रियों और पश्चिम समर्थक समाजशास्त्रियों ने अप्रासंगिक बताते हुए कहा कि गांधीमार्ग का अनुसरण करने हेतु हमें लौटकर पीछे की ओर जाना पड़ेगा जबकि हम आगे बढ़ने के लिए कृतसंकल्प हैं। ऐसे में अब इन चिन्तकों को पुनर्विचार करना पड़ेगा कि वे जिस दिशा में बढ़ने की बात कर रहे हैं वह तो व्यापक प्रदूषण, शोषण, विषमता, बाजारवाद व शस्त्रास्त्र होड़ में सर्वनाश के मुहाने पर खड़ी है। हकीकत यह है कि साम्यवादी माॅडल के पतनोपरान्त पूंजीवादी विकास प्रतिमान के प्रसार व अभिसिंचिन से जो लाभ मानव जाति को प्राप्त हुए हैं उससे कहीं अधिक हानि उठानी पड़ी है। विकसित-विकासशील देशों के मध्य खाई इतनी गहरी व चैड़ी हो चुकी है कि अब उसे पाटने हेतु यह निष्चित है कि विकासशील देश पश्चिम का अंधानुकरण न करके अपने विशिष्ट विकास प्रतिरूप का निर्माण स्वयं करें जो उनके साधनों, संस्कृति और उनकी जरूरतों के अनुरूप हों।इस उदारीकरण, निजीकरण तथा भूमण्डलीकरण के वर्तमान समय में शोषणरहित, मूल्याधारित, ग्रामोद्योग से आत्मनिर्भर नैतिक, स्वदेशी और सर्वोदय की जीवन पद्धति वाले गांधीय माॅडल को अपनाना ही एकमात्र विकल्प है। गांधीय माॅडल की जीवन के प्रत्येक क्षेत्र में उपादेयता व संभावनाएँ हैं।
Keywords: उदारीकरण, निजीकरण, भूमण्डलीकरण, गांधीय विकास मॉडल, आत्मनिर्भर, आर्थिक इकाई
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Bhardwaj, Banashree. "Gandhian Concept of Freedom and Non-Violence and Its Viability in Today’s Society." IOSR Journal Of Humanities And Social Science 16, no. 3 (2013): 42–44. http://dx.doi.org/10.9790/0837-1634244.
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Jahanbegloo, Ramin. "Gandhi and the Global Satyagraha." Social Change 51, no. 1 (March 2021): 38–50. http://dx.doi.org/10.1177/0049085721993162.
Full textAbstract:
It is a common view to say that satyagraha was conducted by a person like Gandhi who was brought up in a cultural setting familiar with the concept of self-suffering and non-violence. But it would be a mistake to judge the Gandhian satyagraha in terms of cultural background. The recent global history of non-violent action has shown us clearly that satyagraha is a seed that can grow and flourish in other cultures and religions as well. Among the followers of Gandhi in the twentieth century who successfully launched their own satyagraha against racial, religious and economic injustice and struggled for human rights are names such as Khan Abdul Ghaffar Khan, Martin Luther King Jr, Nelson Mandela, Lech Walesa, Vaclav Havel, Benigno Aquino and Aung San Suu Kyi. The trans-Indian experience of satyagraha assumes that non-violence in its broadest sense remains exemplary as a political action and is transferable as a human experience from one tradition of thought to another, making it universally applicable as a method of action.
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MANDAL, SUDIP. "GANDHIAN IDEAS OF GRASSROOT DEVELOPMENT AND INDIAN DEVELOPMENT POLICY IN 21ST CENTURY (SPECIAL REFERENCE OF PANCHAYAT RAJ INSTITUTIONS)." International Journal of Research -GRANTHAALAYAH 8, no. 11 (December 2, 2020): 100–105. http://dx.doi.org/10.29121/granthaalayah.v8.i11.2020.1990.
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In the recent times, 'Good Governance' is associated with efficient and effective of administration in a democratic framework and responsiveness of the state and its institutions. The main key elements of 'Good Governance' refer that respect for human rights, equity, rule of law, transparency in public procedure, strong democracy and capacity in public administration.The ideal democracy depends upon the equality of all the purely public opinions. In the same way Gandhian ideas of Panchayat Raj system is a broad concept in independent india and it is a transparency of government in public administration as a part of good governance. It was a concept of diffused grass-roots democracy and process of democratic decentralization. It's a large number of rural people who are directly involved in the field of democratic participation. From ancient times the village has always been regarded as the primary unit in the governance of India. Important govt. policies are implemented through panchayats. The Gram Sabha plays an important role in the whole Panchayat Raj institution in India's democratic system. This is a purely qualitative study. So, Present study is going to focus on the Gandhian point of view Panchayat Raj. This is necessary to development in India 21st century and this conception go ahead powerful in the Nation.
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Allen, Douglas. "Mahatma Gandhi’s Philosophy of Nonviolence and Truth." Acorn 19, no. 1 (2019): 5–18. http://dx.doi.org/10.5840/acorn2019112510.
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In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi such examples are only a small part of violence overall. For Gandhi, violence and nonviolence are multidimensional, encompassing our personal ego-driven desires and our widespread economic exploitations. Each dimension of violence or nonviolence is both causal and conditioning, beginning with the experiences of children. Ahimsa should therefore be approached as relational and interconnected. Gandhi approaches the structural violence of the status quo by insisting upon transformative structural nonviolence. Gandhi’s approach to Truth or Satya requires a distinction between Absolute Truth and relative truth. Although Gandhi works with an experiential knowledge of Absolute Truth, he was not an absolutist. Gandhi’s primary focus was upon relative truth, which yields temporary and imperfect ‘glimpses’ of the absolute. In relations with others, we seek kinship with bearers of relative truth. This is the significance of Gandhi’s claim that means and ends are intertwined. With others we seek mutual discovery of relative truths generating greater relative truth. Gandhi’s well known Absolute Nonviolence may prevent us from apprehending its relationship to relative transformations in contextual situations.
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Chowdhury, Rowshan Jahan. "Can Coetzees Michael K be called a Gandhian hero?" Stamford Journal of English 6 (February 22, 2013): 90–102. http://dx.doi.org/10.3329/sje.v6i0.13905.
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Coetzees Life and Times of Michael K can be viewed as a novel of resistance. The title character Michael K, born with a physical deformity, refuses to submit to the situation he is subjected to. He withdraws himself from the world torn with an incomprehensible war. With a quest for a place free from bomb blasts, economic recession, colonized politics, and chaotic city life, Michael starts his journey for refuge. He finds it impossible because of intruding authority. Being tracked down and locked up with the rural guerrillas, he starts to live a life of invisible existence. Becoming a camp prisoner he refuses to take any kind of food. His refusal to eat reflects a kind of resistance. His resistance to the situation is not active, rather he resists in a very passive way. He does not offer any violent attempt and his resistance appears as non-violent and passive. Michaels passive resistance reminds one of Gandhis famous doctrine of passive resistance - Satyagraha. Gandhi preaches the philosophy of non-violent passive resistance, the concept of Satyagraha, as a forceful means of achieving socio-political goals without using violence. Michael K, living amid all, creates his own world, listens to the voice inside, and becomes the symbol of suffering. This paper explores whether Michael in any way embodies the principle of non-violent passive resistance against the authority. Stamford Journal of English; Volume 6; Page 90-102 DOI: http://dx.doi.org/10.3329/sje.v6i0.13905
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Noy, Darren. "Thailand’s Sufficiency Economy: Origins and Comparisons with Other Systems of Religious Economics." Social Compass 58, no. 4 (December 2011): 593–610. http://dx.doi.org/10.1177/0037768611423463.
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The contemporary world is witnessing the growing re-assertion of public religion, including attempts to reorient economic organization and action according to religious teachings. One such attempt is the Thai concept of “sufficiency economy,” an economic model based on the collected sayings and development projects of Thailand’s king. The author examines the sufficiency economy model from three perspectives. First, he analyzes the origins and principles of sufficiency economy as a model for Buddhist economics. Second, he critically analyzes some possible political uses and misuses of the sufficiency economy discourse. Finally, he comparatively examines sufficiency economy in relation to Islamic finance and Gandhian economics.
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Gandhi, Virendra Kumar. "Latin American Civil Resistance and Brazilian Landless Workers Movement: The Concept of Gandhian Nonviolence and Its Uses." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 10 (October 13, 2022): 146–51. http://dx.doi.org/10.31305/rrijm.2022.v07.i10.017.
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Latin America and the Caribbean countries of a total of 33 countries spread over the southern longitude are great example of diversity. These countries are witness to many and many types of experience socially, economically and politically. Politically, these countries have gained many experiences from the historical point of view. It also includes the existence of violent and non-violent fight for political democracy. In some countries a fight also fought for social and economic justice in democracies. In the present article, the study of non-violent fighting in the mass movement in Latin America has been done. Apart from this, a special study has been done on the technology of landless workers’ movement of Brazil’s 1984, important in Latin American countries.in this article, this important and comprehensive mass movement has been studied from the perspective of Gandhi’s technic of movement.
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Bhattacharyya, Dr Nirupama. "The Concepts of Ideal State and Freedom in Gandhi’s Philosophy and Underlying Relation." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 5, no. 1 (January 30, 2019): 16–21. http://dx.doi.org/10.36344/ccijhss.2019.v05i01.003.
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The aim of this work is to assess and discuss the relation between the concepts of freedom and ideal state in Gandhi’s philosophy – the father of nation and one of the very rare personalities of modern times. The concept of state and society, concept of freedom, polity, social order, economic order, educational reconstruction, are discussed in brief in the light of Gandhian’s thought and belief. The ideal state can be established only when there exist social, political and economic harmony. It is tried to make this study conceptual and analytic as far as possible and also to correlate different concepts to reflect their mutual consistency. His concept of swaraj, sarvodaya, man, truth, god, ramrajya, education reform and all-round development of human personality in the light of soul, truth and nonviolence is appraised. The concept of freedom is one of the core ideals of the philosophy of Gandhi and this is the driving force for the concept of ideal state.
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Bhattacharyya, Dr Nirupama. "The Concepts of Ideal State and Freedom in Gandhi’s Philosophy and Underlying Relation." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 5, no. 1 (January 30, 2019): 16–21. http://dx.doi.org/10.36344/ccijhss.2019.v05i01.003.
Full textAbstract:
The aim of this work is to assess and discuss the relation between the concepts of freedom and ideal state in Gandhi’s philosophy – the father of nation and one of the very rare personalities of modern times. The concept of state and society, concept of freedom, polity, social order, economic order, educational reconstruction, are discussed in brief in the light of Gandhian’s thought and belief. The ideal state can be established only when there exist social, political and economic harmony. It is tried to make this study conceptual and analytic as far as possible and also to correlate different concepts to reflect their mutual consistency. His concept of swaraj, sarvodaya, man, truth, god, ramrajya, education reform and all-round development of human personality in the light of soul, truth and nonviolence is appraised. The concept of freedom is one of the core ideals of the philosophy of Gandhi and this is the driving force for the concept of ideal state.
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Giri, Ananta Kumar. "Lifeworlds and Living Words." Social Change 49, no. 2 (June 2019): 241–56. http://dx.doi.org/10.1177/0049085719844681.
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Lifeworld is a multi-dimensional concept and reality in philosophy, social sciences and in our practice of living. The present essay explores its different meanings and interpretations starting from Edmund Husserl to Jurgen Habermas in the European intellectual tradition and Sri Aurobindo, Mahatma Gandhi, J.N. Mohanty and Margaret Chatterjee in the Indic traditions. It rethinks the Habermasian idea of colonisation of the lifeworld and argues how we need Gandhian struggles for overcoming this. It argues how lifeworld is a field of satyagraha as it exists in the midst of Sattva, Rajas and Tamas. It also argues how lifeworld is a field of lokasangraha—a gathering of people which is also related to atmasangraha—a gathering of souls. With and beyond Habermas, it argues that lifeworld is not only a field of reason but also of intuition and striving for the spiritual in the midst of many rational and infra-rational forces at work in self, culture and society. The essay then links the challenges of lifeworlds to the challenge of living words in our lives—words which give birth to new words and worlds going beyond stasis, stagnation and death of language, culture, self and society. Lifeworld is a field and flow of living worlds which have both a pragmatic and a spiritual dimension. The essay explores the border crossing between pragmatism and society and looks at lifeworlds and living words as fields of spiritual pragmatism.
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Rajeevan, B. "Gandhi and His ‘Scientific’ Experiments in ‘Becoming-Woman’." Deleuze and Guattari Studies 12, no. 1 (February 2018): 3–12. http://dx.doi.org/10.3366/dlgs.2018.0292.
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Gandhi's politics is thoroughly biopolitical and ‘minoritarian’ in all its aspects. His political practice and concepts could be redefined as micro-political experiments in the Deleuzian sense. Gandhi himself viewed his life and practices as ‘experiments’. Like Gilles Deleuze, who grants the concept of becoming-woman a privileged position in his philosophical idea of becoming, Gandhi gives becoming-woman a decisive role in his experiments of ‘self-rule’ in both its personal and collective sense. He sees woman as the emblem of ahimsa (nonviolence), which according to him is the only principle and means to attain ‘self-rule’. Gandhi identifies the minoritarian political potential of woman as against Man, who resists becomings by being himself destined to be static and standardised, that is, ‘Majoritarian’. From this perspective, Gandhi's concept of the practice of Brahmacharya is an experiment in becoming-woman by creating a new line of relation between man and woman that goes beyond the confinement of conjugal sexuality and familial desire. Building upon the complementary relation between the philosophical concepts of Deleuze and the political practice of Gandhi, this paper attempts a detailed re-evaluation of Gandhi's practice of Brahmacharya as a political experiment in liberating man, who otherwise acts as a subject of the colonial, national, patriarchal and biopolitical powers.
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Patel, Tulsi. "Book reviews and notices : SHASHI PRABHA SHARMA, Gandhian holistic economics. New Delhi: Concept, 1992. 160 pp. Tables, notes, bibliogr., index. Rs. 200." Contributions to Indian Sociology 31, no. 1 (May 1997): 154. http://dx.doi.org/10.1177/006996679703100124.
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Nafde, Dr Mrs Tanuja. "Relevance of Mahatma Gandhi in the Present Times." International Journal for Research in Applied Science and Engineering Technology 9, no. VI (June 30, 2021): 4985–87. http://dx.doi.org/10.22214/ijraset.2021.36041.
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This paper is an attempt to evaluate whether in the 21st century’s globalized world the Gandhian message still has or could have any actuality in managing our century’s real challenges such as violence or the lowering of moral and ethical crisis of the humanity. The paper will present, analyse and comment on the most important concepts. I consider the Gandhian thought is based on such as satya (Truth), ahimsa (non-violence) and Satyagraha (as it is loosely translated: holding on to truth, which in fact is the philosophy and practice of the non-violent resistance). In my paper I will consider Mahatma Gandhi as a philosopher or a thinker even if many did not agree or even if it were difficult to consider him a philosopher according to traditions values. Secondly, the paper will emphasize those facts and views of the Gandhian thought which could give an answer to the captioned title of the paper, trying to evaluate concepts against the changing social fabric of our times, even if at first impression all of these key concepts of the Gandhian thought seem to be a utopia and useless. It seems that Mahatma Gandhi, through his ideas and thoughts, “is still alive” and is among us after more than 70 years of his death.
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E. Udayasri. "Corporate Social Responsibility." International Research Journal on Advanced Engineering and Management (IRJAEM) 2, no. 03 (March 18, 2024): 401–6. http://dx.doi.org/10.47392/irjaem.2024.0056.
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The concept of Corporate Social Responsibility (CSR) has gained increased significance in recent years. The growing focus on CSR has changed the attitude of businesses all over the world, and India is not an exception. The concept of CSR is not new to India; historically speaking, social responsibility of companies is a well-established phenomenon in India, and the country has one of the world's richest traditions of CSR. In its oldest forms, CSR in India included the concept of corporate philanthropy and the Gandhian Trusteeship model. But the liberalization of the Indian economy in the 1990s led to a fundamental shift from the philanthropy-based model to a multi stakeholder approach whereby companies are deemed responsible for all stakeholders, including financial stakeholders, employees and the community. The liberalization of the economy also led to the increased presence of large global corporations such as Microsoft, IBM, and others on Indian soil, which thereby exposed India to a highly developed regime of CSR initiatives. Additionally, a strong desire to compete and succeed in the global economy drove Indian business enterprises to integrate CSR into a coherent and sustainable business strategy. These enterprises, both public and private, have realized that their long-term success depends on the satisfaction of their stakeholders, and that ignoring them could jeopardize the company's future prospects in the community. This article discusses the concept of CSR as understood by Indian businesses in the past, and the changing interpretations of the concept in the age of globalization and expanding markets. The article further discusses the efforts toward community and social development made by both state-owned enterprises (SoEs) and private-sector businesses. After a detailed analysis, the article concludes that the future of CSR in India is brought, and that its importance will continue to grow even further given the increasing importance accorded to CSR world-wide, and India's own realization that it needs CSR to achieve long-term sustainability in the world economy.
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Udoh, Emmanuel Williams. "Modern Religious Slavery in Nigeria: The Christian Perspective." PINISI Discretion Review 4, no. 1 (July 30, 2020): 11. http://dx.doi.org/10.26858/pdr.v4i1.14525.
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Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to overcome oppression and domination in his country India. British oppression and inhumanity were so severe and intensive that Gandhi was cautious about the use of violence, alternatively, he adopted non-violence to be the only imperative paradigm to dislodge the domination and inhumane treatment of the British against the Indians in South Africa. In this respect, I recommend Gandhi's non-violence principles as a fundamental paradigm towards peace in Africa. Peace in Africa is imperative for human and societal development especially as one sees Africa grappling with instabilities, insurgencies, terrorism, xenophobia, political upheavals, nepotism and gender agitations. In this article, I recognize Gandhi’s postulations on non-violence as an initiative which if adopted and its dictates are adhered to, could enhance peace in Africa.
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Ulafor, Onoh John. "Gandhi’s philosophy of non-violence: towards conflict resolution and peace in Africa." International Journal of Humanities and Innovation (IJHI) 3, no. 2 (June 30, 2020): 60–66. http://dx.doi.org/10.33750/ijhi.v3i2.75.
Full textAbstract:
Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to overcome oppression and domination in his country India. British oppression and inhumanity were so severe and intensive that Gandhi was cautious about the use of violence, alternatively, he adopted non-violence to be the only imperative paradigm to dislodge the domination and inhumane treatment of the British against the Indians in South Africa. In this respect, I recommend Gandhi's non-violence principles as a fundamental paradigm towards peace in Africa. Peace in Africa is imperative for human and societal development especially as one sees Africa grappling with instabilities, insurgencies, terrorism, xenophobia, political upheavals, nepotism, and gender agitations. In this article, I recognize Gandhi’s postulations on non-violence as an initiative which if adopted and its dictates are adhered to, could enhance peace in Africa.
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NAZZAL, Abdeleahman, and Ayman YOUSEF. "PALESTINE: POPULAR NON-VIOLENT RESISTANCE. DEBATING TERMINOLOGY AND CONSTRUCTING PARADIGMS." Conflict Studies Quarterly 36 (July 5, 2021): 39–53. http://dx.doi.org/10.24193/csq.36.3.
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The main goal of this research paper is to examine the core role of popular nonviolent resistance in transforming the Israeli Palestinian conflict through all available peaceful means. We have deeply gone through different definitions of nonviolence as an international concept and we explored the various historical stages and prominent stations of this type of nonviolence. To elaborate more on this goal, we can say that the strategic aim is to bridge the gap between theories and approaches of conflict transformations and the current study of peaceful resistance. Nonviolence is one strategic options for the Palestinians if we realize that the political alternatives and narrow and limited. Methodology adopted in this research is primarily qualitative with analytical and empirical connotations and implications, we relied on both primary and secondary data to reach the final results and conclusions. As far the final findings are concerned, this paper concluded that there is a gap between nonviolence peaceful resistance in the field in one hand and the decision makers on the other hand. There is a gap those who practiced or who embraced nonviolence as strategic resistance and those who put political goals and practiced political leadership. There is a lack of a proper understanding of peaceful nonviolent resistance and its role in liberating and emancipating Palestine from the occupation. Keywords: nonviolence, occupation, popular resistance, Gandhian model.
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Jahanbegloo, Ramin. "Satyagraha: The Gandhian Way." ANTYAJAA: Indian Journal of Women and Social Change 1, no. 2 (December 2016): 191–204. http://dx.doi.org/10.1177/2455632716674647.
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This article highlights the key concepts of Gandhi’s philosophy of Satyagraha and its intellectual origins by drawing extensively on his formulations of the right to civil disobedience and non-cooperation with unjust laws. This is followed by a detailed examination of the relevance of Gandhi's idea of Satyagraha. The author concludes that Gandhi’s practice of Satyagraha provides us with a desperately needed alternative in the 21st century.
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Mishra, Shyam Mohan. "Comparative analysis of traditional concept of non-violence and Gandhiji's concept of non-violence." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 8 (August 14, 2023): 129–34. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.022.
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The concept of non-violence has basically been a fundamental principle of Hinduism, Buddhism and Jainism. The sources of non-violence are also found in Christianity as in the life of Jesus Christ. Generally, the principle of non-violence has been considered limited to the whole life of sages, sages, hearers, mendicants and the personal life of the general public. The goal of traditional nonviolence has been liberation, salvation or nirvana. Gandhi ji interprets non-violence in a new way in the modern context and expands non-violence from personal life to public life. They do not limit non-violence in the lives of some specific individuals and extend it to the general public. Gandhi ji provides new means and ends for politics in the form of truth and non-violence and Satyagraha. Gandhi ji presents a fundamental concept of non-violence. In the presented research paper, clarifying the originality of Gandhi's concept of non-violence, his use of non-violence in politics has been analyzed and an attempt has also been made to clarify the difference between the concept of traditional non-violence and Gandhi's concept of non-violence.
Abstract in Hindi Language:
अहिंसा की संकल्पना मूलतः हिंदू धर्म, बौद्ध धर्म और जैन धर्म का मूलभूत सिद्धांत रही है । अहिंसा के सूत्र ईसाई धर्म में भी ईसा मसीह के जीवन के रूप में पाए जाते हैं । सामान्यतः अहिंसा का सिद्धांत ऋषियों ,मुनियों, श्रवणों ,भिक्षुकों के संपूर्ण जीवन और जन सामान्य के व्यक्तिगत जीवन तक सीमित माना जाता रहा है । परंपरागत अहिंसा का लक्ष्य मुक्ति ,मोक्ष या निर्वाण रहा है । गांधी जी अहिंसा को आधुनिक संदर्भ में नए तरीके से व्याख्यायित करते हैं और अहिंसा को व्यक्तिगत जीवन से सार्वजनिक जीवन तक विस्तृत कर देते हैं । वे कुछ विशिष्ट व्यक्तियों के जीवन में अहिंसा को सीमित न करके जन सामान्य तक विस्तृत करते हैं । गांधी जी सत्य और अहिंसा और सत्याग्रह के रूप में राजनीति के लिए नए साधन और साध्य उपलब्ध कराते हैं । गांधी जी अहिंसा की एक मौलिक अवधारणा प्रस्तुत करते हैं । प्रस्तुत शोध पत्र में गांधी की अहिंसा की अवधारणा की मौलिकता को स्पष्ट करते हुए उनके द्वारा राजनीति में अहिंसा के प्रयोग को विश्लेषित किया गया है एवं परंपरागत अहिंसा की अवधारणा और गांधी की अहिंसा की अवधारणा के में अंतर को भी स्पष्ट करने का प्रयास किया गया है।
Keywords: अहिंसा, राजनीति, धर्म, हिंसा, सत्य, सत्याग्रह, साधन, साध्य
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Guggenberger, Wilhelm. "Gandhi and Sustainability. An Attempt to Update Timeless Ideas." Religions 12, no. 9 (September 13, 2021): 753. http://dx.doi.org/10.3390/rel12090753.
Full textAbstract:
Linking Gandhi and sustainability may seem like a fashionable gimmick at first glance. However, if sustainability is understood in a holistic way, as a transformation of human–environment relations as well as of social and economic structures, this image changes. If one also takes seriously that Gandhi’s understanding of non-violence does not only include the avoidance of physical violence, but a fundamental attitude in different areas of life, such as economy or the use of technology, it becomes clear that sustainability, as it is currently being promoted by the United Nations in Agenda 2030, and Gandhi’s concept of satyagraha pursue identical goals. Gandhi, as well as elements of the Christian ethical tradition, can enrich political programs with a spiritual dimension, without which profound changes in human attitudes will not be possible.
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Priya Gupta and Divya Dwivedi. "Women Entrepreneurship: Vocal for Local." international journal of engineering technology and management sciences 6, no. 6 (November 28, 2022): 608–13. http://dx.doi.org/10.46647/ijetms.2022.v06i06.102.
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Vocal for Local is not a new concept in India. It began as a revolution during the Gandhian English periods when English goods were exploited and thrust was given to Indian local goods to protect Indian culture and ethics and to retain India’s economy. The goal of vocal for locals is to support local small entrepreneurship and to create a nurturing atmosphere for them to reach their full potential inside the country. India has historically been a country with abundant natural resources. We may lack sophisticated technical advancement, but nature's support is abounded. It is possible to utilize our local products and avoid foreign products and their brands if we have alternatives available in our home country. If we can support each other in our home country, then self –reliance becomes possible. This will automatically increase the country’s wealth by not importing; reduce the dependency of the foreign country and also the mobilization of local goods to other foreign countries. With the support of our country’s local product, it will have future possibility local for global. This research paper will provide the direction to develop the identity of local brands. Despite the hardships we've all endured in recent months as a result of the lockdown, both existing and aspiring entrepreneurs are focused on their businesses that aren't influenced by outside forces. Women are firmly moving ahead when it comes to defying preconceptions and pushing boundaries. By starting their own business, they are reinventing professional routes and carving out a niche for themselves. In many ways, India's food industry reflects the nation's extensive geographical, cultural, and agricultural variety. In terms of its contribution to GDP, employment, and investment, the food processing segment is one of the key segments of the Indian economy. This industry has had a booming growth throughout the five years ending in 2018–19.
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Rao, Alladi Veerabhadra. "Gandhi's Concept of Satyagraha." Research Journal of Humanities and Social Sciences 9, no. 1 (2018): 24. http://dx.doi.org/10.5958/2321-5828.2018.00005.0.
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Parekh, Bhikhu. "Gandhi's Concept of Ahimsā." Alternatives: Global, Local, Political 13, no. 2 (April 1988): 195–217. http://dx.doi.org/10.1177/030437548801300203.
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Janitra, Almira. "Penerapan Teori Gandhi Pada Etika dan Locus Of Control Auditor Internal." JAK (Jurnal Akuntansi) Kajian Ilmiah Akuntansi 11, no. 1 (January 4, 2024): 50–61. http://dx.doi.org/10.30656/jak.v11i1.6093.
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Abstrak
Penelitian ini bertujuan untuk mengindentifikasi makna Teori Gandhi pada penerapan Kode Etik Auditor Internal dan memperluas tujuan locus of control dalam kesuksesan menciptakan fungsi audit internal yang baik. Teori Ghandi dapat meningkatkan kualitas hasil audit dengan menerapkan konsep kesejahteraan bersama untuk menyajikan hasil audit yang memiliki kesamaan informasi. Teori Gandhi sebagai basis penyesuaian kode etik auditor internal. Penelitian ini menggunakan metode literature review yang membahas kode etik auditor internal dan teori-teori yang melibatkan auditor internal dalam mendeteksi kecurangan pada saat melakukan prosedur audit. Penelitian ini menemukan adanya kesenjangan informasi yang diberikan auditor internal kepada manajemen dan KAP selaku auditor eksternal perusahaan dan dapat dikatakan sebagai penyimpangan dalam Teori Gandhi berupa kesejahteraan bagi semua. Manajemen memiliki tugas untuk meningkatkan kualitas lingkungan auditor internal dengan mendorong auditor internal memberikan informasi yang sama kepada KAP. Selain itu kepuasan kinerja auditor internal dipengaruhi oleh locus of control internal dan merupakan tanggung jawab manajemen untuk memberikan lingkungan yang sehat untuk auditor internal.
Kata Kunci: Teori Gandhi; Locus of Control; Internal Audit; Etika.
Abstract
This study aims to identify the meaning of Gandhi's Theory on the application of the Internal Auditor's Code of Ethics and expand the locus of control objectives in the success of creating a good internal audit function. Ghandi's theory can improve the quality of audit results by applying the concept of shared welfare to present audit results that have the same information. Gandhi's theory as a basis for adjusting the internal auditor's code of ethics. This study uses the literature review method which discusses the code of ethics of internal auditors and theories involving internal auditors in detecting fraud when performing audit procedures. This study found that there was a gap in the information provided by the internal auditors to management and KAP as the company's external auditors and could be said to be a deviation from Gandhi's theory of welfare for all. Management has a duty to improve the quality of the internal auditor environment by encouraging internal auditors to provide the same information to KAP. In addition, internal auditors' performance satisfaction is influenced by internal locus of control and it is management's responsibility to provide a healthy environment for internal auditors.
Keyword: Gandhi Theory; Locus of Control; Internal Audit; Ethics.
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Claerhout, Sarah. "Gandhi, Conversion, and the Equality of Religions: More Experiments with Truth." Numen 61, no. 1 (2014): 53–82. http://dx.doi.org/10.1163/15685276-12341304.
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AbstractEven though Gandhi is often cited in the debate on religious conversion in India, his viewpoints have not been systematically analyzed. One reason is that his writings present a confounding blend of concepts derived from different traditions. The article argues that this fact provides a unique entry point into Gandhi’s thought. By looking for systematic patterns in his distortive use of English-language terms and ideas, the background ideas that have structured his reasoning can be traced. The conceptual distortions in Gandhi’s writings are shaped by these ideas, which reflect typical Indian attitudes and modes of thought on the question of religion and conversion. Analyzing his writings in this way not only allows for an explanation of his views on religion and his antagonism to conversion, but also clarifies the widespread unease towards Christian proselytism in contemporary India.
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Kool, VinodK. "Applications of Gandhian concepts in psychology and allied disciplines." Indian Journal of Psychiatry 55, no. 6 (2013): 235. http://dx.doi.org/10.4103/0019-5545.105541.
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Mishra, Shyam Mohan. "Comparative analysis of Ram-Rajya and Gandhiji's concept of Ram-Rajya as a concept of ideal state in Indian thought." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 9 (September 14, 2023): 38–45. http://dx.doi.org/10.31305/rrijm.2023.v08.n09.006.
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The concept of Ram Rajya has always been presented as an ideal state in Indian political thinking. Ram Rajya is such a system in which not only individuals but all living beings, whether movable or immovable or the entire creation, get a life of happiness and peace. Ramrajya as an ideal state has been accepted in the Indian tradition as a better ideal than Plato's ideal political system. It is not without reason that Mahatma Gandhi also calls his Swaraj as Ram Rajya and explains the nature of Ram Rajya. Regarding the nature of Ram Rajya, it is believed in the Indian public mind, especially in the Hindu public mind and to some extent even in the Muslim public mind, that Ram Rajya is a state of justice. Ram Rajya is not related to the theocratic state as is the form of theocratic state in Islamic and Christian traditions. The meaning of religion in the Indian tradition is fundamentally different from the meaning of religion in the Abrahamic tradition. This is the reason that when Gandhiji talks about Ram-Rajya during the freedom movement, the leadership of Muslim League associates it with Hindu theocratic state. Gandhiji clarifies many times that Ram Rajya does not mean Hindu state but Ram Rajya is a state of justice, love and welfare. An attempt has been made to analyze in this research paper what are the similarities and differences between the traditional Indian political thinking about Ramrajya, such as Tulsidas ji's thinking, Valmiki's thinking and Gandhi ji's thinking.
Abstract in Hindi Language:
भारतीय राजनीतिक चिंतन में आदर्श राज्य के रूप में राम राज्य की संकल्पना हमेशा से प्रस्तुत की जाती रही है । राम राज्य एक ऐसी व्यवस्था है जिसमें व्यक्तियों को ही नहीं वरन् समस्त प्राणियों को चाहे भी चर हो या अचर हो या फिर समस्त सृष्टि को ही सुख और शांति का जीवन प्राप्त होता है । आदर्श राज्य के रूप में रामराज्य प्लेटो की आदर्श राजनीतिक व्यवस्था से भी बेहतर आदर्श के रूप में भारतीय परंपरा में स्वीकार किया गया है । अकारण नहीं है महात्मा गांधी भी अपने स्वराज को राम राज्य की संज्ञा देते हैं और राम राज्य के स्वरूप को स्पष्ट करते हैं । राम राज्य के स्वरूप को लेकर भारतीय जन मानस में विशेष रूप से हिंदू जनमानस में एवं कहीं तक मुस्लिम जन मानस में भी यह माना गया है की राम राज्य न्याय का राज्य है। राम राज्य का संबंध धर्मतांत्रिक राज्य से नहीं है जैसा की इस्लामिक एवं इसाई परंपरा में धर्मतांत्रिक राज्य का स्वरूप है । भारतीय परंपरा में धर्म का अर्थ अब्राहमिक परंपरा में धर्म के अर्थ से मौलिक रूप से भिन्न है । यही कारण है कि जब स्वतंत्रता आंदोलन के दौरान गांधी जी राम-राज्य की बात करते हैं तो मुस्लिम लीग का नेतृत्व उसे हिंदू धर्मतांत्रिक राज्य के साथ जोड़ देता है । गांधी जी कई बार स्पष्ट करते हैं कि राम राज्य का अर्थ हिंदू राज्य नहीं है वरन राम-राज्य न्याय का , प्रेम का और कल्याण का राज्य है । रामराज्य के बारे में परंपरागत भारतीय राजनीतिक चिंतन में जैसे तुलसीदास जी के चिंतन में वाल्मीकि की चिंतन में और गांधी जी के चिंतन में क्या समानता एवं भेद है इसे इस शोध पत्र में विश्लेषित करने का प्रयास किया गया है।
Keywords: रामराज्य, सत्य, अहिंसा, आदर्श राज्य, लोकतंत्र, स्वराज, लोक कल्याण
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KLAUSEN, JIMMY CASAS. "Economies of Violence: TheBhagavadgītāand the Fostering of Life in Gandhi's and Ghose's Anticolonial Theories." American Political Science Review 108, no. 1 (November 19, 2013): 182–95. http://dx.doi.org/10.1017/s0003055413000634.
Full textAbstract:
This article compares the political theories that Mohandas Gandhi and Aurobindo Ghose develop around the assumption that harm or violence is an unavoidable feature of all human action. Both Ghose and Gandhi venerated theBhagavadgītāand shared a concern to foster life, and they shaped Hindu political theory by combining modern biological concepts with spiritual perspectives to determine the impact of harmful human actions within a totality of interdependent living beings. Although each thinker develops his anticolonial theory by balancing the value of life, the acceptance of an economy of violence, and the duty to act rather than renounce action, they diverge on the acceptability of violence whether in politics or in interactions with nature. Analyzing their framing of human actions as simultaneously biological and spiritual opens up a new perspective on Gandhi's refusal and Ghose's willingness to resort to violence in resistance to British colonial rule in India.