Bibliografie tematiche / Mahatma Gandhi

Letteratura scientifica selezionata sul tema "Mahatma Gandhi"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 31 gennaio 2023

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Articoli di riviste sul tema "Mahatma Gandhi"

1

Allen, Douglas. "Mahatma Gandhi". Philosophers' Magazine, n. 21 (2003): 52. http://dx.doi.org/10.5840/tpm200321122.

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Jahanbegloo, Ramin. "Mahatma Gandhi". Diogenes 44, n. 176 (dicembre 1996): 115–19. http://dx.doi.org/10.1177/039219219604417614.

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Kimura, M. "Mahatma Gandhi". Annuals of Japanese Political Science Association 43 (1992): 63–78. http://dx.doi.org/10.7218/nenpouseijigaku1953.43.0_63.

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Blanchot, Maurice. "Mahatma Gandhi". Journal for Cultural Research 16, n. 4 (ottobre 2012): 361–65. http://dx.doi.org/10.1080/14797585.2011.642107.

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Blanchot, Maurice. "Mahatma Gandhi". Journal for Cultural Research 16, n. 4 (ottobre 2012): 366–70. http://dx.doi.org/10.1080/14797585.2011.642108.

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Iryana, Wahyu, Budi Sujati e Galun Eka Gemini. "REFLEKSI AJARAN AHIMSA MAHATMA GANDI". Guna Widya: Jurnal Pendidikan Hindu 9, n. 2 (1 settembre 2022): 186–94. http://dx.doi.org/10.25078/gw.v9i2.974.

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Abstract (sommario):
Mahatma Gandhi merespon fenomena masyarakat India dengan gerakan ahimsa. Dengan ajarannya tersebut, ia menawarkan solusi menyeluruh pada penyadaran manusia untuk lebih mengenal dirinya, karena menurutnya dalam ahimsa tercakup toleransi, kesabaran, rendah hati dan cinta akan kebenaran. Ciri seperti inilah yang konon akan membawa manusia untuk lebih mengenal diri dan bagaimana seharusnya bertindak. Penelitian ini hendak menggali bagaimana konsep ahimsa yang ditawarkan oleh Mahatma Gandhi dan bagaimana implikasi dari ahimsa bagi perjuangan mencapai kemerdekaan India.Penelitian ini bersifat kepustakaan murni (library research) yang didasarkan pada karya-karya Gandhi, sebagai sumber data primer dan buku-buku lain yang berkaitan sebagai sumber data sekunder. Sedangkan metode yang dipakai adalah pendekatan deskriptif analistik yang berupaya memaparkan pemikiran Gandhi secara jelas, akurat dan sistematis. Hasil dari penelitian ini diperoleh beberapa jawaban bahwa pertama, konsep ahimsa Mahatma Gandhi menuntut setiap orang untuk tidak menyakiti mahluk apa pun, baik dengan perkataan, pikiran, ucapan dan tindakan sekalipun untuk kepentingan manusia. Keywords: Politik, Ahimsa, Gandi
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Slate, N. "Mahatma Gandhi Memorial". Journal of American History 93, n. 3 (1 dicembre 2006): 830–33. http://dx.doi.org/10.2307/4486425.

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Rai, Ananya. "Mahatma Gandhi: A Dual Personality". International Journal of Trend in Scientific Research and Development Volume-2, Issue-5 (31 agosto 2018): 1127–29. http://dx.doi.org/10.31142/ijtsrd17048.

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Adhikari, Bam Dev. "Idealization of Gandhian Myths in Bapu Sonnets: Devkota’s Romantic Perspective". JODEM: Journal of Language and Literature 11, n. 1 (31 dicembre 2020): 33–43. http://dx.doi.org/10.3126/jodem.v11i1.34802.

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Abstract (sommario):
Bapu sonnets were composed by great Nepali poet Laxmi Prasad Devkota just after the assassination of Mahatma Gandhi in India. Mahatma Gandhi used to be called ‘Bapu’ by the commoners of India and these 38 sonnets written on him are supreme examples in terms of the form of the sonnet; but in terms of the content, the sonnets romanticize Gandhi and his contribution to India and Indian people. Written in the heydays of Mahatma Gandhi’s popularity, the sonnets admire Mahatma Gandhi and deify him as a hero of Indian people. Mahatma Gandhi did play a great role in liberating India from British Raj but his role was controversial even in the Independence Movement of India and he became a more controversial figure in the subsequent years of his death. When these sonnets are read at the touchstone of how Gandhi is regarded today, they oversell Gandhi’s contribution, for he was blamed as caste-biased, religion-biased, gender-biased and class-biased person. In this article, I am making an argument that the sonnets make overstatement about Gandhi and praise him excessively.
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Srivastava, Vinay Kumar, e Mundayat Sasikumar. "Mahatma Gandhi and Anthropology". Social Change 51, n. 1 (marzo 2021): 117–20. http://dx.doi.org/10.1177/0049085721996877.

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Tesi sul tema "Mahatma Gandhi"

1

Ahir, Nisha. "Mahatma Gandhi, M.D.?" Miami University Honors Theses / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1111688178.

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Pillay, Koneshverrie. "Mahatma Gandhi : a psychobiographical study". Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/1159.

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The study is of a psychobiographical nature, employing a psychological theory as a paradigm within which to uncover the narrative of an individual’s life. There are relatively few studies of this nature, particularly with a South African focus. The study applied a qualitative psychobiographical research method which aimed to describe Mahatma Gandhi's psychological development according to Erik Erikson’s (1950) Psychosocial Developmental Theory. Mohandas Karamchund Gandhi or Mahatma Gandhi as he was generally known was a major political and spiritual leader. Although much has been written on his life, a psychobiography has not yet been written. He was chosen as the research subject through purposive sampling on the basis of interest value, uniqueness and significance of his life. The data collection and analysis was conducted according to Yin’s (1994) ‘analytic generalization’ which incorporated Erikson’s theory of psychosocial stages. Alexander’s (1988) nine proposed guidelines assisted in the process of data analysis. The study concluded that Gandhi had attained the ego virtues of hope, will, purpose, competence, fidelity love, care and wisdom as proposed by Erikson’s (1950) Psychosocial Developmental Theory within the delineated age frame.
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Vettickal, Thomas V. "Sarvodaya of Mahatma Gandhi, realistic utopia". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35355.pdf.

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Look, Wing-kam, e 陸詠琴. "Jose Rizal and Mahatma Gandhi: nationalism and non-violence". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951429.

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Look, Wing-kam. "Jose Rizal and Mahatma Gandhi : nationalism and non-violence /". Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18736683.

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Eisenmann, Annette. "Voluntary suffering and nonviolence in the philosophy of Mahatma Gandhi". Thesis, Queen's University Belfast, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317113.

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Vyas, Ashwin G. "Systematic Statement of Mahatma Gandhi's Theory of Social Stratification". Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331565/.

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This study presents the major ideas of Mahatma Gandhi on social stratification and social inequality. The methodology consists of systematically reading and analyzing the literature through which the theoretical components of social stratification in Gandhi's writings become more explicit, and evaluating these theoretical components. A systematic statement of Gandhi's theory of social stratification included the following five components. First, social differentiation is inherent in human nature. Gandhi believed in the universality of social differentiations and was convinced that societies were organized into the divisions on the basis of vocations. Second, relations among strata imply that a division of labor is essential for the stability and organization of society. Gandhi also implied that this division of labor is necessary and functional. Third, normative patterns establish traditions of heredity. To Gandhi, the four divisions in society defined a person's "calling" which is essential for social organization. Fourth, the system of stratification is the universal law that everyone is obliged to follow. Gandhi tried to legitimize social stratification through moral and religious values of the society. Fifth, social stratification system defines duties only and does not confer any privileges. To Gandhi, the divisions of people into strata was the best possible adjustment of social stability and progress. While accepting some form of social stratification for the benefit of total funcioning of the society, Gandhi refused to accept that social inequality necessarily grows out of the process of social stratification. To maintain the hereditary law of social stratification and reduce the inequality, Gandhi suggested the abolition of the present caste system and the revival of four orders of social organization, the removal of the concept of untouchability, the regulation of trusteeship, decentralization of power, the increase of women's status, and vocational education for all.
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Ferigate, Anderson Azevedo. "A presença de Gandhi na literatura de Cecília Meireles". Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/6971.

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A obra literária de Cecília Meireles, especialmente a poesia, é bastante conhecida por boa parte dos apreciadores da literatura nacional, especialmente por livros como Viagem e Romanceiro da Inconfidência. No entanto, ainda há um aspecto de sua obra pouco estudado pela crítica e pela academia: a intensa relação que a autora estabeleceu com a cultura indiana. Pretende-se, portanto, mostrar a presença, na literatura ceciliana, especificamente nas crônicas e nas poesias, dos princípios filosóficos mais determinantes do legado do Mahatma Gandhi, o principal líder político e religioso da Índia no século XX, a saber: Satyagraha – a busca pela Verdade e o Ahimsa – o princípio da Não-Violência. Mostra-se, também, que essa intensa relação intercultural com o país se deu desde muito cedo na vida da escritora e percorreu de maneira direta ou indireta toda sua trajetória literária, seja na busca de autoconhecimento, de desapego, como na tentativa de aplicar aqueles valores éticos de Gandhi em sua própria vida e que aparecem refletidos em sua literatura. A dissertação vem, portanto, contribuir, no âmbito das relações interculturais, para a discussão acadêmica a respeito da forte presença de Gandhi na literatura de uma das mais reconhecidas escritoras de língua portuguesa, Cecília Meireles.
Meireles’ literaly work, especially the poetry, is well known by most of national literature appreciators, particularly for books like “Viagem” and “Romanceiro da Inconfidência”. However, there is still an insufficiently studied aspect of her work by critics and the literary academy: the intensive relation that she established with the Indian culture. Therefore, it is intended to present, in her production, specifically on her chronicles and poetry, the most defining philosophical principles from Mahatma Gandhi, India’s most important political and religious leader from the 20th century, i.e. Satyagraha – the seek for the Truth and Ahimsa – the Non-Violence principle. It is also known that this massive intercultural relation with the country began in the early years of Meireles and covered, directly or indirectly, all her literary work, either on the seek for self-knowledge and detachment or on the attempt to apply Gandhi’s ethical values on her own life, which is reflected in her literature. Thus this dissertation contributes, in the context of intercultural relations, to the academic discussion about the strong presence of Gandhi on the work of one of the most renowned writers of Portuguese language, Cecília Meireles.
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Desai, I. R. B. "Producing the Mahatma : communication, community and political theatre behind the Gandhi phenomenon 1893-1942". Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522879.

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Vagale, Uday Kumar. "Bangalore-Future Trends In Public Open Space Usage. Case Study: Mahatma Gandhi Road, Bangalore". Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/9941.

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From 'Pensioners Paradise' or 'Garden City' to 'Silicon Valley' or 'Garbage City', the city of Bangalore has come a long way. One of the interesting aspects of life in Bangalore is 'public life' and the use of public space. However the quality of public spaces in Bangalore has deteriorated over the years due to several reasons. Rapid development, increase in traffic, encroachment into public spaces and lack of management of public spaces have all contributed to this. The CBD (Central Business District) area, especially M.G. Road has evolved as the de-facto centre of Bangalore. Hence a space that used to cater to a city of 2 million in 1980 has to now cater to a city of 5 million. This has led to congestion on M.G. Road, especially along the sidewalk, where people jostle each other to get to their destinations and one can no longer take a leisure stroll or promenade in comfort. Although the sidewalk has been historically an important public space, it is now slowly being reduced to the function of circulation. The increase in population has also altered the demands on public spaces in Bangalore. The cosmopolitan image that Bangalore has acquired has resulted in the creation of many eclectic spaces such as pubs, open-air cafés, and food courts. The common man is being left out of this semi-public realm because of affordability, causing a social rift. Also with pressure increasing on the streets it is becoming difficult to cater to these needs in an appropriate manner. The public realm is slowly diminishing and the semi-private realm is filling the void. This calls for a re-evaluation of the role of a street and how it is functioning in Bangalore and exploration of new spatial types of public spaces, which can be introduced in the public realm. Public spaces should reconcile these differences rather than aggravate them. With pressure on land due to increasing population and density a contest for space is inevitable. What is important is to reconcile these differences and evolve a strategy through which public space can be returned to the people irrespective or religion, caste, creed, class or political alignment for the common good without compromising on aesthetics. At the same time the poor and deprived need to feel a sense of belonging and ownership in the city. Public space is one of the few mediums for such expressions and hence the duty of the city to provide it. Also the absence of iconic public spaces as landmarks has resulted in Bangalore remaining an imageless city, a former middle-class city with no apparent vernacular. Today Bangalore has no real city centre to represent its image and cater to its citizens. The elements of a city centre already exist as observed by Rao & Tewari; it is a matter of giving it structure and a sense of place. Bangalore today confronts several problems with respect to its public spaces ' lack of an imageable city centre; contest for urban and public space based on class and caste; privatisation / corporatisation of public space. To curtail violent and disruptive demonstration of ideas and aspirations by various interest groups especially those of the suppressed, the city needs a democratic, civic space in the perceived/evolving heart of the city ' M.G. Road. Such a space would attempt to bridge the zoning of Bangalore and the lack of imageability of the city; providing its citizens a space to speak their minds, to protest, to celebrate, to mourn, to recreate and most importantly to unite. The thesis document comprises three sections. The first section deals with theory pertaining to the design of public spaces that provides a basis to evaluate public spaces in Bangalore, and draw conclusions, which can be applied in the design project. It draws from public space theory pertaining to the issues identified earlier. The second section provides a brief history of urbanisation of Bangalore. It describes the use of public space from colonial times to the present and draws conclusions for future development of public spaces in Bangalore. The last section applies and tests the conclusions arrived at in the previous two chapters through a design project for a site on Mahatma Gandhi Road. The design process and final product comprises the third section.
Master of Landscape Architecture
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Libri sul tema "Mahatma Gandhi"

1

Lazo, Caroline Evensen. Mahatma Gandhi. New York: Dillon Press, 1992.

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Kripalani, Coonoor. Mahatma Gandhi. New Delhi: Rupa & Co, 2003.

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Faber, Doris. Mahatma Gandhi. New York: J. Messner, 1986.

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Agency, Basic Skills, a cura di. Mahatma Gandhi. London: Hodder & Stoughton, 1996.

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Mahatma Gandhi. London: Adult Literacy & Basic Skills Unit, 1994.

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Wilson, Mike. Mahatma Gandhi. Aberystwyth: Canolfan Astudiaethau Addysg, 1997.

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Mahatma Gandhi. Irvine, Calif: Saddleback Educational Pub., 2008.

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Simon, Adams. Mahatma Gandhi. London: Franklin Watts, 2006.

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Heinrichs, Ann. Mahatma Gandhi. Milwaukee, WI: World Almanac Library, 2001.

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Arp, Susmita. Mahatma Gandhi. [Barcelone]: [Sol 90], 2011.

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Capitoli di libri sul tema "Mahatma Gandhi"

1

Snow, Nancy E. "Gandhi, Mahatma". In Encyclopedia of Global Justice, 375–78. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_692.

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Guzy, Lidia. "Gandhi, Mahatma". In Metzler Lexikon Religion, 434–36. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_157.

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Jahanbegloo, Ramin. "Introduction". In Mahatma Gandhi, 1–15. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-1.

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Jahanbegloo, Ramin. "Intellectual origins of Gandhi’s philosophy of peace". In Mahatma Gandhi, 17–32. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-2.

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Jahanbegloo, Ramin. "The three pillars of Gandhian perspective on peace". In Mahatma Gandhi, 33–48. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-3.

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Jahanbegloo, Ramin. "Gandhian pedagogy for peace". In Mahatma Gandhi, 49–63. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-4.

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Jahanbegloo, Ramin. "Gandhi and the struggle for peace". In Mahatma Gandhi, 65–80. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-5.

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Jahanbegloo, Ramin. "Conclusion". In Mahatma Gandhi, 81–94. Abingdon, Oxon; New York: Routledge, [2021]: Routledge India, 2020. http://dx.doi.org/10.4324/9780429343865-6.

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"Mahatma Gandhi". In Public Persons, 162–64. Routledge, 2017. http://dx.doi.org/10.4324/9781315127750-39.

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Ulrich, George. "Mahatma Gandhi". In The Faces of Human Rights. Hart Publishing, 2019. http://dx.doi.org/10.5040/9781509926947.ch-007.

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Atti di convegni sul tema "Mahatma Gandhi"

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Sharma, Namrata. "What Lessons Can We Learn From Mahatma Gandhi for Citizenship Education?" In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1687003.

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Imam, Hassan. "From Mahatma to God Understanding Gandhi in Cultural Perspectives of the Indian National Movement". In Annual International Conference on Contemporary Cultural Studies. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2382-5650_ccs13.10.

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Wright, Steve. "THE WORK OF FETHULLAH GÜLEN & THE ROLE OF NON-VIOLENCE IN A TIME OF TERROR". In 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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