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Data publikacji: 18 maja 2024

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1

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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6

Razia, Grover, i Indira Gandhi National Centre for the Arts, red. 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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7

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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8

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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9

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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11

Rao, Koneru Ramakrishna. Swadharma and Svabhava in Gandhi’s Social Philosophy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0006.

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This chapter discusses Gandhi’s social philosophy. The focus in this chapter is on the concepts of svabhava and swadharma from which we attempt to formulate a synthetic notion of righteousness. We discuss varnashrama dharma and Gandhi’s views on gender, social discrimination, and communal harmony. Gandhi abhorred the caste system but saw merit in varnashramadharma, which posed challenges of interpretation. His views on gender equality, the crusade against untouchability, and his relentless efforts to bring about communal harmony are some of Gandhi’s significant contributions to social change with varying degrees of success.

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Rao, Koneru Ramakrishna. Swaraj and Swadeshi as Political Dharma. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0005.

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This chapter focuses on Gandhi’s political philosophy. Swaraj (self-governance) and swadeshi are central concepts here. Gandhi practised the politics of non-violence. He showed us how to link politics with morality. Rejecting the notion that we need violence to run the political process, Gandhi has shown in practice and through the various political struggles he spearheaded that non-violence generates its own power to cause effective social action, which is morally superior and relatively more lasting with fewer adverse consequences.

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13

Gupta, Rajender Kumar. Dictionary of Moral Concept in Gandhi. Munshiram Manoharlal Publishers, 2000.

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K, Gupta R. Dictionary of Moral Concepts in Gandhi. South Asia Books, 2000.

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(Editor), Keshavaram N. Lengar, i Rama P. Cokomaraswamy (Illustrator), red. Hinduism and Buddhism (Indira Gandhi National Centre for the Arts). Wyd. 2. Manohar Pubns, 1999.

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Sarma, Sadasiva Rath, i A. K. Bag. The Concept of Sunya (Indira Gandhi National Centre for the Arts). Motilal Banarsidass,India, 2002.

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Bhattacharya, Asoke. Education for the People: Concepts of Grundtvig, Tagore,Gandhi and Freire. BRILL, 2010.

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Education for the People: Concepts of Grundtvig, Tagore,Gandhi and Freire. BRILL, 2010.

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19

Grover, Razia. Concepts and Responses: International Architectural Design Competition for the Indira Gandhi National Centre for the Arts, New Delhi. Antique Collectors' Club, 1993.

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20

Two concepts of pluralism: A comparative study of Mahatma Gandhi and Isaiah Berlin. New Delhi: India international Centre, 2015.

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21

(Editor), Bettina Baumer, i Kapila Vatsyayan (Editor), red. Kalatattvakosa; Vol. 2 -- Concepts of Space and Time (Indira Gandhi National Centre for the Arts). IGNCA, 1992.

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22

Hardiman, David. The Nonviolent Struggle for Indian Freedom, 1905-19. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190920678.001.0001.

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Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.

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23

Kanaganayakam, Chelva. Mulk Raj Anand. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199609932.003.0019.

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This chapter focuses on Mulk Raj Anand. Anand's intellectual world was framed by politics, but his concern was largely with social reform and with culture—with art, aesthetics, and with literature. He was very much the social realist, sharply conscious of inequalities and fissures caused by tradition and by urbanization. It is difficult to identify specific influences in Anand's work, given the encyclopaedic reach of his interests, but the intellectuals and writers associated with Bloomsbury shaped his understanding of modernity. He was also inspired by a number of Indian saints and thinkers, but Jawaharlal Nehru and Mahatma Gandhi were central to shaping the course of Anand's early work. Very much like Gandhi and Nehru, he too attempted to reconcile the claims of modernity and tradition in his fiction and his critical writing.

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Grewal, J. S. In Search of Political Autonomy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199467099.003.0010.

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In August 1940, Master Tara Singh started negotiations with the Congress leaders about whether or not to support the government in its war efforts. Mahatma Gandhi’s response obliged him eventually to resign from the Congress Working Committee. Master Tara Singh supported the programme of the Khalsa Defence of India League formed early in 1941 under the leadership of Maharaja Yadvindra Singh of Patiala. In March 1942, Stafford Cripps brought a proposal that appeared to concede Pakistan. His mission failed but Master Tara Singh remained seriously perturbed over the possibility of the Sikhs being placed under perpetual Muslim domination. The Sikander–Baldev Singh Pact enabled Baldev Singh, a non-Akali legislator, to replace Dasaundha Singh as the Sikh minister in the Unionist ministry. Thus, Master Tara Singh’s idea was to strengthen the Sikh position without infringing his formal understanding with the Congress.

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Verma, Vidhu. Secularism in India. Redaktorzy Phil Zuckerman i John R. Shook. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988457.013.14.

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This chapter examines the historical emergence of secularism through movements, debates, and legal formulations to explain specific features that the concept has acquired in the context of India. The first part examines the tensions between the theoretical narratives of Indian constitutionalism and the practices of politics that led to the acceptance of certain essential conditions of secularism. The approach towards secularism found in writings of Nehru, Gandhi and Ambedkar are then discussed. The third part focuses on the ill-defined meaning of secularism that does not accurately reflect the conceptual shifts made by the modern legal system. The final section critically examines the claim that secularism is a state-led exercise in certain domains. An overview of the legal literature shows that secularism is also the domain of experts, bureaucrats, and professionals. The history of court decisions about what constitutes a religious practice that is protected by law reveals considerable variation and arbitrariness..

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Grewal, J. S. New Political Orientations. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199467099.003.0011.

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In 1942–3, the ‘Azad Punjab’ scheme was promoted by Master Tara Singh and other Akali leaders. However, it had no attraction for the bureaucracy, the Muslim League, and the Congress. Even Kharak Singh and Sant Singh were opposed to it. The talks of Rajagopalachari with Jinnah impelled Master Tara Singh to put forth the idea of a Sikh state in view of the impression left by the talks that Rajagopalachari and Mahatma Gandhi were willing to concede Pakistan in accordance with a modified procedure for demarcating the boundaries. In case Pakistan was conceded, the Sikh memorandum to the Sapru Committee asked for creation of a separate Sikh state with a substantial proportion of the Sikh population, their historic gurdwaras, and provision of transfer of population and property.

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27

Dalton, Dennis. Hindu Political Philosophy. Redaktor George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0050.

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The long tradition of Hindu philosophy in India had several distinct peaks of systematic thought. The apogee of its political theory developed during the nineteenth and twentieth centuries as a response to the British imperial authority, commonly known as the Raj. This article describes modern Hindu political philosophy's admixture of its classical tradition with contemporary Indian nationalism as it encountered British theories of freedom, equality, power, and social or political change. The result was an original and cogent system of ideas that at once responded to the British intellectual challenge and reconstituted key elements of the classical Indian philosophical tradition. The leading formulators of this formidable project were four major Hindu theorists: Swami Vivekananda, Aurobindo Ghose, Rabindranath Tagore, and Mohandas K. Gandhi. These four are intricately connected by a logical nexus of concepts derived from their common religion, their interpretative intellectual project of reforming Hinduism in the face of British colonialism, and their significant commitment to the cause of Indian independence.

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