Bibliographies thématiques / Gandhian concept

Littérature scientifique sur le sujet « Gandhian concept »

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Publié le 18 mai 2024

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Articles de revues sur le sujet "Gandhian concept"

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Mulia, Pankojini. « Gandhi’s Concept of Sarvodaya for Peace and Sustainability in a Technologically Challenged World ». Pedagogical Almanac 30, no 2 (20 décembre 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 (30 juin 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 (25 mars 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 (22 décembre 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 (14 mai 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 (7 novembre 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, et Shahsoor Muhammad Kappiarathel. « Gandhian Thought for Rural Development ». June-July 2023, no 34 (3 juillet 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 (septembre 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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Thèses sur le sujet "Gandhian concept"

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Kumari, Rinki. « Relevance of Gandhian concept of non-violence : the Indian Perspective ». Thesis, University of North Bengal, 2015. http://hdl.handle.net/123456789/2606.

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Baldoli, Roberto. « Nonviolence as impure praxis : reconstructing the concept with Aldo Capitini ». Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/20209.

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This thesis aims to ‘reconstruct’ the concept of nonviolence, offering a new unifying and pluralistic definition, which rejects recent worrying uses of the term, and is able to deal with the crisis of democracy and the construction of a post-secular society. Currently nonviolence is split in two between principled and pragmatic nonviolence. This division has been successful, but it is now a problem: it divides means and ends, politics and morality, religion and politics. In order to find a way out we will turn to the Italian philosopher Aldo Capitini. He interpreted nonviolence as a tension, a praxis of liberation from the chains of reality and openness to the existent. This approach includes a pragmatic dimension, which is a logic reinterpreting current practices and inventing new ones to build up via facti a new society (omnicracy); and a principled dimension, which is a craft of integrating reality with values, reaching its peak in the connection with everybody in an action of value (compresence). This approach offers actions of protest-to-project to overcome the division between means and ends; a political approach between ‘realism and serenity’ to overcome the division between politics and morality; an open religion which can work at the centre of society and politics. Finally, we will extend Capitini’s reflection claiming that nonviolence as praxis is a non-systematic revolutionary approach aiming at freedom and plurality. We will add that this praxis is impure, because made of less than perfect actions performed in a very imperfect environment by imperfect human beings. Reconceiving nonviolence as impure praxis will allow us to reunite principled and pragmatic nonviolence, reinterpreting the former as actualisation of a public principle and the latter as a phronesis. This interpretation will offer an interesting form of transformative realism, which enriches via facti any democratic order with life, and show the way to overcome the secular divisions towards a post-secular society centred on the Assisi presumption.
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Kripalani, Coonoor. « A comparative study of the political concepts of M.K. Gandhi and Mao Zedong, 1919-1949 ». Thesis, [Hong Kong : University of Hong Kong], 1986. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12034150.

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Cherian, M. J. « Gandhi's concept of truth and justice ». Thesis, 1996. http://hdl.handle.net/2009/1345.

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Livres sur le sujet "Gandhian concept"

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Pathan, B. A. Gandhian concept of beauty. Delhi : Ajanta Publications, 1989.

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Kapoor, Archna. Gandhi's trusteeship : Concept and relevance. New Delhi : Deep & Deep Publications, 1993.

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Gandhi's concept of truth and justice. Kochi : Poornodaya Book Trust, 1999.

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Bakshi, S. R. Gandhi and concept of Swaraj. New Delhi : Criterion Publications, 1988.

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Kaur, Harpinder. Gandhi's concept of civil disobedience : A study with special reference to Thoreau's influence on Gandhi. New Delhi : Intellectual Pub. House, 1986.

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Razia, Grover, et Indira Gandhi National Centre for the Arts, dir. Concepts and responses : International Architectural Design Competition for the Indira Gandhi National Centre for the Arts, New Delhi. Ahmedabad [India] : Indira Gandhi National Centre for the Arts, in association with Mapin Pub., 1992.

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Mann, Bernhard. The pedagogical and political concepts of Mahatma Gandhi and Paulo Freire : A comparative study on developmental and strategic political education in the Third World. Hamburg : Krämer, 1995.

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Rao, Koneru Ramakrishna. His Life Is His Message. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0002.

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This chapter is a thematic sketch of Gandhi’s life and the lessons we may learn from it. The chapter discusses his early life and his experiences in South Africa which had a profound transformative effect on him, and how subsequently he was pulled into the vortex of Indian politics and the freedom movement. While describing the life experience of Gandhi, the chapter brings into focus a number of key Gandhian concepts like satyagraha that underlie Gandhi’s philosophy and practices. More important is our attempt to make Gandhi’s life relevant to readers and to show how the Mahatma’s life is a splendid blend of thought and action.
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Kaur, Harpinder. Gandhi's Concept of Civil Disobedience. Intellectual Publishing House,India, 1997.

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Kaur, Harpinder. Gandhi's Concept of Civil Disobedience. South Asia Books, 1986.

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Chapitres de livres sur le sujet "Gandhian concept"

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Ambler, Rex. « Gandhi’s Concept of Truth ». Dans Gandhi’s Significance for Today, 90–108. London : Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20354-3_9.

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Richards, Glyn. « Gandhi’s Concept of Truth and the Advaita Tradition ». Dans Studies in Religion, 63–78. London : Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24147-7_5.

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Sharma, Arvind. « Universal Religion in the Life and Thought of Mahatma Gandhi (1868–1948) ». Dans The Concept of Universal Religion in Modern Hindu Thought, 103–16. London : Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230378919_9.

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« The Gandhian concept of social justice ». Dans Routledge International Handbook of Social Justice, 65–73. Routledge, 2014. http://dx.doi.org/10.4324/9781315857534-13.

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« Gandhian ». Dans Key Concepts in Modern Indian Studies, 89–93. New York University Press, 2016. http://dx.doi.org/10.18574/nyu/9781479848690.003.0039.

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Kim, David Haekwon. « “Love Is God, and Work Is His Prophet” ». Dans A Political Companion to W. E. B. Du Bois. University Press of Kentucky, 2018. http://dx.doi.org/10.5810/kentucky/9780813174907.003.0012.

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This essay, by David Haekwon Kim, examines Du Bois’s political transition during the interwar years from political expressionism to black Marxism. As Du Bois moved from being firmly in one category to entrench himself in the other, his views were broader than those espoused by black Marxism but narrower than those of a radical democrat, best aligning with the theory of decolonial democracy. Du Bois is often hailed as a precursor or progenitor of decolonial thought, as aspects of the central decolonial concept of “coloniality” are sprinkled throughout his work. Kim argues that the tension and complexity of different aspects of Du Bois’s politics reveal Du Bois as a distinctive type of decolonial thinker who experimented with a fusion of black radicalism and the Gandhian notions of liberation and nonviolent resistance.
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Allen, Douglas. « Rewriting Marginality ». Dans Gandhi after 9/11, 220–55. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491490.003.0009.

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Focusing on American minority literature, as well as Indian minority literature, how do we understand “marginality,” contextually informed rewriting of marginality, and invaluable contributions of Gandhian hermeneutical challenges? After acknowledging the perspectival nature of rewriting marginality, we examine dynamic open-ended interrelations of literary and other texts, contexts, and interpretations of meaning. We then formulate key Gandhian challenges and contributions in rewriting marginality in both hegemonic and subaltern marginalized contexts. Using major values, concepts, and principles from Gandhi’s philosophy and practice, we analyze how a Gandhian approach to minority literature and rewriting marginality privileges the perspectives of the marginalized oppressed and downtrodden. Most significantly, we analyze how Gandhi’s insightful approach to violence and nonviolence, means-ends relations, and relative-absolute relations of truth and reality is invaluable for challenging us to approach minority literature, multiculturalism, inclusive interrelated pluralism, and rewriting and transforming marginality in way of greatest contemporary significance.
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Allen, Douglas. « Gandhian Philosophy ». Dans Gandhi after 9/11, 18–39. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491490.003.0002.

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Gandhi is not interested in abstract theoretical philosophical formulations, but rather philosophy as engaged practice. He focuses on living a philosophy of satya (truth) and ahimsa (nonviolence). Gandhi’s primary concern is with developing moral character and practice and with ethics as first philosophy. This is different not only from the history of Western philosophy, but also from traditional Indian philosophy. Gandhi's greatest contribution is his moral and philosophical focus on ahimsa in greatly broadening and deepening our understanding of nonviolence and its integral relations with truth. Usually unappreciated is Gandhi's invaluable analysis of the distinction and integral relations between relative truth and Absolute Truth that challenges philosophical alternatives of essentialism and absolute foundationalism versus modern unlimited relativism. Gandhi's philosophy challenges us with a qualitatively different philosophical view of freedom and human development, critiquing dominant modern models and offering an alternative philosophical paradigm and approach.
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Hardiman, David. « Conclusion ». Dans The Nonviolent Struggle for Indian Freedom, 1905-19, 207–14. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190920678.003.0007.

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The themes of the book are summarized and there is a discussion of the two main forms of nonviolent protest developed by Indian nationalists during this period: the pragmatic use of it as a political tacticin particular circumstances, as theorized by Aurobindo Ghose, and the Gandhian emphasis on nonviolence as an absolute moral principle, as seen in his concepts of satyagraha and ahimsa. The way that Gandhi promoted a secular, rather than Hindu form of nationalism, is discussed. Notions of national honor and levels of leadership of the movement are also examined.
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Bilgrami, Akeel. « The Human Foundations of Our Political Ideals : An Essay on Gandhi’s Political Radicalism ». Dans Rethinking the Value of Humanity, 394—C16.P100. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197539361.003.0017.

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Abstract How does the concept of the “citizen,” so central to liberal political practice and the doctrines and arguments that underlie it, diminish the concept of the “human subject,” as Gandhi had claimed? Beginning with the chronic tension that has existed between the concepts of liberty and equality, this chapter expounds Gandhi’s view that the tension could not be resolved without removing these twin ideals from center stage, where they have defined the very idea of citizenship, placing there instead a more fundamental ideal that speaks directly to the concept of the human being: the ideal of an “unalienated life.” The chapter, then, explores the nature of alienation and the ideal that is sought in its overcoming, showing how liberty and equality, when reinterpreted as nesting within it, may, in turn, overcome the chronic trade-off relations that have afflicted them, while establishing the right priority of human being over citizen.
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Actes de conférences sur le sujet "Gandhian concept"

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Wright, Steve. « THE WORK OF FETHULLAH GÜLEN & ; THE ROLE OF NON-VIOLENCE IN A TIME OF TERROR ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/iwca2043.

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We are living in dangerous times. We can anticipate further polarisation between Islam and the West as the official line becomes more focused on achieving military solutions to what are essentially political and cultural issues. Fethullah Gülen is unusual in adding a distinctly Islamic voice to the calls for a non-violent approach to conflict resolution. The notion of peace through peace has a rich Western tradi- tion from Tolstoy to Martin Luther King. In the East, all of those active in peace movements today acknowledge a debt to Mahatma Gandhi. These writers continue to influence peace activists such as Gene Sharp, whose work was directly channelled to assist in the recent, relatively peaceful, revolutions in former Soviet states such as the Ukraine. This paper examines the peace-building work of Gülen within wider concepts of non-vio- lence in order to explore their lessons for modern Islam’s transition. It is important for the conference to hear something of past voices and experiences, and the lessons learned from them, which can further inspire those in Islam who wish to move towards future peace using peaceful, non-violent activities. This goal is particularly pertinent in a time of terror when existing counter-insurgency meth- ods readily provoke a violent response, which justifies more violence and repression. The paper is illustrated to ensure accessibility of the examples for those less familiar with non-violent action dedicated to achieving social change.
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