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Kalra, Sanjay, Maanash Baruah, and Banshi Saboo. "The Satyagraha against diabetes." Journal of Social Health and Diabetes 03, no. 01 (June 2015): 001–3. http://dx.doi.org/10.4103/2321-0656.140869.
Повний текст джерелаАнотація:
AbstractThis communication discusses Gandhian thought, i.e, the philosophy propounded by Mahatma Gandhi, and its relevance to modern diabetes care. The authors call for a ′righteous movement′ against diabetes, including individual and community-based efforts to minimize its impact. They list various useful suggestions which are concordant with Gandhian thought, and suggest interventions which the Mahatma would have supported in the fight against diabetes. Ideas and thoughts published by him are cited to back these suggestions.
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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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Hasan, Sheikh Mehedi, and Benazir Elahee Munni. "Revisiting Gandhian Philosophy: A Critical Study of R K Narayan’s Waiting for the Mahatma." Shanlax International Journal of English 9, no. 3 (June 1, 2021): 34–45. http://dx.doi.org/10.34293/english.v9i3.3906.
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R K Narayan’s novel Waiting for the Mahatma covers in considerable detail the years of political turmoil preceding the Partition of India, taking Mahatma Gandhi as one of its leading characters. The article attempts to analyse how the novel illustrates the role of Gandhi as a political leader and philosophical guide and the influence of his ideology and philosophy on other characters during the Indian independence movement. First, it pinpoints Gandhi’s philosophical thoughts as documented in his own writings and activities and then points out how those are integrated into the novel. The article also investigates the attitudes of Gandhi’s followers (as the characters of the novel) as well as those of the common people towards his thoughts and activities. Thus, the study aims to offer a textual analysis of the novel by revisiting Gandhian philosophy focusing, especially, on values of ahimsa, Satyagraha and non-violent resistance.
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Dr Tarit Agrawal. "The Philosophy of Gandhi and the Changing World of Today With Special Reference to “My Experiments With Truth”." Creative Launcher 4, no. 6 (February 29, 2020): 84–91. http://dx.doi.org/10.53032/tcl.2020.4.6.14.
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The moment the image of Gandhi comes before our eyes, certain questions arise in our minds: In what way does Gandhi have his relevance in the world today and to come? How can Gandhian thoughts influence today’s generation? How can the world of today be benefited by what is called Gandhism? As a matter of fact, Gandhian philosophy is something which has its relevance today and will have its relevance in the time to come. The whole life of Gandhi was like a pilgrimage. He was a Mahatma in its true sense and spirit. The father of the nation, Mahatma Gandhi still keeps on influencing the generation of today by his philosophical thoughts whether it is his pacifism or truth and non-violence or satyagrah or vegetarianism or bramhcharya. It is really interesting to observe that this Mahatma, this half necked man sitting on a prayer mat shook off the British rule from India by sheer spiritual power. It really confirms that to understand the life and philosophy of Gandhi and its relevance today and in future is not an easy task. One will have to spend hours and hours in going through all this. Today in a world where we get up in the morning and read in newspapers and watch in news channels how the society we live in is altogether in grip of what we term as inhumanity, animality, cruelty and many others, we surely sometimes feel the indispensable and urgent need of Gandhi and his preaching. We dream of a world which is characterized by such ideals as liberty, equality, fraternity on the one hand and peace, truth and non-violence on the other. This is itself a clear proof how Gandhian philosophy rules our lives, our world.
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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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Badal, Bharat Prasad. "Gandhian Model of Community Development." Research Nepal Journal of Development Studies 3, no. 2 (December 31, 2020): 1–23. http://dx.doi.org/10.3126/rnjds.v3i2.34455.
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Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world.
The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.
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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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Naskar, Sanjib. "Mahatma Gandhi’s Paradigm of Peaceful Conflict Resolution: A Critical Assessment." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 1 (January 16, 2023): 185–89. http://dx.doi.org/10.31305/rrijm.2023.v08.n01.025.
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Human life frequently involves conflict, yet man has also tried to resolve conflicts practically since the dawn of time. Conflict can be resolved in one of two ways: violently or nonviolently. Humans always have to decide whether to use violence or nonviolent means to settle disputes. Gandhi is remembered for his decision to choose Satyagraha, or nonviolent resistance, to resolve disagreements. Many scholars and individuals have described the nonviolent approach to settling problems both before and after Gandhi, but Gandhi was the one who not only spoke and wrote a great deal about it, but also exemplified it in his thoughts, words, and deeds. Through the assistance of a mediator, the modern Alternative Dispute Resolution (ADR) movement has developed a mechanism meant to prevent litigation and give parties to disagreements some degree of control over how they are resolved in a Gandhian spirit. The goal of the essay is to reexamine ADR from a Gandhian standpoint and show how Gandhian satyagraha and ADR techniques are related. Gandhi advocated for out-of-court settlements in numerous situations during his career and in public. Therefore, he might be referred to as the founder of ADR in India.
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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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Shanthi, Dr M. "Gandhian Revolution: Recapturing Gandhi’s Role as the Leader of the Masses." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 12. http://dx.doi.org/10.24113/ijellh.v7i11.10099.
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Modern communication has reduced the distance between people with social media like Twitter, Facebook, WhatsApp, Instagram, WeChat, Q Zone and Google+ veritably turning the whole world into a global village. However, all the messages which spread through social media may or may not be reliable but the authenticity of the news depends on the person who imparts the message. Great orators and leaders have always used words to their advantage regardless of the medium. One of our great leaders, Mahatma Gandhi through his words and exemplary lifestyle communicated the message of Truth and Non-Violence, which became his personal emblems, that the world would later emulate. It would also henceforth make India’s identity secure particularly under the aftermath of British colonial rule. In the times of national unrest and uprisings and with such fiery leaders like Lokmanya Tilak, Gandhi was like a voice in the wilderness. But, how then did he spread his message? What was the power that made his thoughts become revolutionary?
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Meher, Brundabana, and Basanta Kumar Mahakur. "Relevance of Gandhian Thoughts in the 21st Century: An Evaluative Framework." Pedagogy of Learning 06, no. 02 (April 30, 2020): 14–21. http://dx.doi.org/10.46704/pol.2020.v06i02.002.
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Renu and Dr. R K. Sharma. "Mulk Raj Anand, Raja Rao and R. K. Narayan: The Polemics of Myth making and Influence of Gandhi." Creative Launcher 6, no. 2 (June 30, 2021): 19–24. http://dx.doi.org/10.53032/tcl.2021.6.2.04.
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The present paper represents the three triumvirs of Indian English novel at the critical juncture of the early twentieth century when Gandhian thoughts and polemics were influential throughout India. The paper seeks to explore how under Gandhian presence–both physical as well as metaphorical, these three novelists attempted to explore the myths and mythical narratives of Indian civilization and culture to manifest the ‘collective unconscious’ of the Indian sensibilities. Furthermore, it also tries to understand the polemics of myth-making in the context of post-colonial politics and writing. The nationalist culture of the early twentieth century and the contribution of these writers are being explored to analyze how their narratives are national allegories.
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Gupta, Dr Anchal. "Relevance of Gandhian Thoughts about Sanitation and Related Policies of Government: A Sociological Perspective." REVIEW JOURNAL PHILOSOPHY & SOCIAL SCIENCE 45, no. 2 (September 30, 2020): 246–50. http://dx.doi.org/10.31995/rjpss.2020.v45i01.029.
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Ciocoi-Pop, Ana-Blanca. "Gandhian Fasting and Cultural Indigestion in Jeffrey Eugenides’ “Air Mail”." East-West Cultural Passage 20, no. 1 (June 1, 2020): 75–83. http://dx.doi.org/10.2478/ewcp-2020-0004.
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Abstract “Air Mail” is one of the ten stories included in Jeffrey Eugenides’ latest collection of stories, Fresh Complaint. Drawing on one of the characters in his third novel, The Marriage Plot, as well as on his own experiences in India working as a volunteer alongside Mother Theresa, “Air Mail” tells the story of young (and idealistic) Mitchell Grammaticus, who leaves the West in order to explore India, Bangkok, and a tropical island in the Gulf of Siam, where he finally succumbs to dysentery (as well as to thoughts regarding the futility of existence). Ripe in irony and biting sarcasm, coupled with a surprising tenderness and empathy, which are the landmarks of Eugenides’ writing, the story is a tongue-in-cheek debate on the East-West cultural conflict, as well as on the numerous (false) conceptions Westerners harbor regarding foreign cultures, paradigms and ideologies.
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Vinayaka Selvi, Dr Angkayarkan, and Mr V. R. Anil Kumar. "Re (De) generating Polemics of Gandhian Sense of Sexuality in the LifeNarration of Jad Adams’ Gandhi: Naked Ambitions." IJOHMN (International Journal online of Humanities) 1, no. 1 (September 14, 2017): 32–50. http://dx.doi.org/10.24113/ijohmn.v1i1.6.
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This paper proposes to examine the complexities involved explicitly in the Gandhian sense of sexuality and brahmacharya as rendered in Jad Adam’s Gandhi: Naked Ambition. Attempt to revamp or comprehend Gandhi’s notions on sex and celibacy would invite ambivalent thought process for recognizing the purpose of it. Life- writers of Gandhi have placed this issue philosophically sensational and morally controversial subject at several levels of interpretations. Since the sexual morality fluctuates from one cultural pattern to another, it would be an intricate social task to design an acceptable method for generalizing the very essence of sex and celibacy unequivocally. Jad Adams has critically focused on the views of Gandhi’s celibacy and brahmacharya, and he also severely blasted the image of Gandhi in the name of bramacharya and sexuality with his judgment and understanding. Though, he has criticized this conviction of Gandhi, many Gandhian admirers have endeavored to philosophize it by comparing it to the views and practices of well-known mystic personalities. The paper also discusses the possibilities for an alternative sexuality wrapped with moral sensibility of thought and deed in the contemporary cultural praxis. The practice of brahmacharya and celibacy with the medium of truth and non-violence propagated by Gandhi is taken for a serious discussion, and critiqued the position of Jad Adam’s with suitable justification. Gandhian conviction of brahmacharya and sexuality are complex cultural phenomena to be practiced in an ordinary life, but a slice of an idea from his thought could be used today for eradicating few social menaces. The relevance of Gandhian sense of sexuality and celibacy in the contemporary age of cyber culture has also been scrutinized.
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Chakraborty, S. K. "Ahimsa (Non-violence) in the Indian Ethos." Journal of Human Values 8, no. 1 (January 2002): 17–25. http://dx.doi.org/10.1177/097168580200800103.
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In a world fraught with violence in its macabre form, it is essential to have a broad and clear understanding of the principle of non-violence (ahimsa), its various nuances, its potential and limitations. Covering a span of wisdom literature on the Indian ethos from the times of the Upanishads to the works of modern seers like Gandhi, Tagore and Aurobindo, the author presents the notions of non-violence and violence along a finely graduated scale instead of going into sharp polarities. While making a clear distinction between gross physical violence and the subtle play of violence in words, thoughts and ideas, the paper goes on to offer a critique of modern technology and nuclear proliferation for perpetrating violence on nature and fellow human beings in the name of progress and development. While expressing his admiration for the Gandhian principle of non-violence, the author advocates practical idealism that admits violence with caution but without hatred for the purpose of general welfare (lokasamgraha), along the lines of the messages of Krishna in the Gita. This is of practical necessity till such time as the world has been awakened to a heightened level of spiritual consciousness.
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Mehta, Pratap B. "Gandhi, Freedom, and Self-Rule. Edited by Anthony J. Parel. Lanham, MD: Lexington Books, 2000. 164p. $70.00 cloth, $23.95 paper." American Political Science Review 96, no. 4 (December 2002): 810–11. http://dx.doi.org/10.1017/s0003055402350469.
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The life and thought of Mahatma Gandhi continues to be a reproach to ideologies and dispositions that produced the horrors of the twentieth century. But his complex legacy suffers from a paradox. His ideas appear to be both necessary and improbable at the same time. To many, Gandhi's thought becomes even more relevant in a context in which the vision of modernity that he critiqued so powerfully has triumphed, the violence that he stood against has become an ineliminable feature of political life, and the practice of freedom has come to be dissociated from the exercise of virtue. But the very same historical momentum that inspires the authors in this volume to turn to Gandhi also seems to make Gandhi an even more distant and unlikely figure for our times. This volume, a product of sincere and careful scholarship, is largely an effort to keep Gandhi's thought alive. It focuses on the central category of Gandhian thought, swaraj (self-rule). Anthony Parel's essay usefully distinguishes between four meanings of freedom for Gandhi: freedom as national independence, freedom as freedom from poverty, political freedom for the individual, and freedom as the capacity for self-rule or spiritual freedom. This typology will provide a helpful initial orientation to readers unfamiliar with Gandhi's thought.
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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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Singh, Rana P. B. "Environmental Ethics and Sustainability in Indian Thought." Journal of Indian Philosophy and Religion 26 (2021): 55–87. http://dx.doi.org/10.5840/jipr2021263.
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Religion (dharma) plays a vital role in the Hindu (Sanatana) quest for understanding and practicing harmony between nature and humanity that result into the formation of a cosmological awakening, i.e. 'transcending the universe.' The importance and applicability of such new consciousness is a sign in promoting global humanism in the 21st century, where environmental ethics and sustainability are the wheels of making the future more humane and peaceful. Arne Naess, who coined the term 'deep ecology' conceiving humankind as an integral part of its environment, gives credit to Gandhi. Gandhi’s contributions help to re-awaken the human spirit to self-realisation, finally leading to revelation promoting human coexistence with nature sustainably, mostly through re-interpretation of Vedantic thought. Under the SDGs (Sustainable Development Goals) the ideas of Gandhi are recognised as a path that makes human coexistence stronger, feasible and co-sharedness, sustainable in peace and harmony with nature. This essay presents ecospiritual contextuality and its vitality concerning a sustainable perspective in line with Gandhi's vision and way of life.
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Siegel, Benjamin. "The Kibbutz and the Ashram: Sarvodaya Agriculture, Israeli Aid, and the Global Imaginaries of Indian Development." American Historical Review 125, no. 4 (October 2020): 1175–204. http://dx.doi.org/10.1093/ahr/rhaa233.
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Abstract In the first two decades of Indian independence, members of the Sarvodaya movement—India’s popular, non-state program for Gandhian social uplift—sought to partner with representatives of Israel’s developmental apparatus to build a communal agricultural settlement at Gandhi’s former ashram. Working against the lure of large-scale, Nehruvian development, Cold War politics, and cool formal diplomatic relations between the two countries, Indian votaries of small-scale rural uplift saw in Israeli collective agriculture the chance to give Gandhian “constructive work” a practical program rooted in voluntary, village-based socialism—a goal that eluded Gandhi himself. Israeli planners saw their work with Indian civil society as a means of securing the formal diplomatic sanction largely stymied by India’s relationship with the broader Muslim world. Gandhi’s vision of the Indian “village Republic” and the Israeli model of agrarian collectivism both owed their origins to nineteenth-century utopian thought, and both projects felt anachronistic by the time of their decade-long joint effort, whose initial promise succumbed to realpolitik and the hegemony of the developmental state. Yet their work foregrounds the enduring international stake that Indian civil society maintained in development and nation-building, long presumed to have withered with the arrival of the nation-state.
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Bagchi, Tilak. "Role of Mahatma Gandhi in the Life and Anthropology of Nirmal Kumar Bose." Journal of the Anthropological Survey of India 68, no. 2 (November 7, 2019): 245–54. http://dx.doi.org/10.1177/2277436x19877312.
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Nirmal Kumar Bose, a doyen of Indian anthropology, was very much motivated by the life, philosophy and vision of Mahatma Gandhi. Bose may truly be considered as a Gandhian anthropologist. His journey on Gandhian philosophy started in the 1930s when he left the University and joined the Salt Satyagraha Movement launched by Gandhi. Bose was engaged in Gandhian social reconstruction work in a Harijan slum. The slum was inhabited by the so-called untouchable people, like the Mochi, Hadi and Bauri. Later, along with some of his friends, Bose published Harijan, a journal of Mahatma Gandhi, and a few other writings of Gandhi in Bengali in 1942, when Gandhi initiated the Quit India Movement. In 1946, after the communal strike, Gandhi came to Noakhali on a peace mission. He invited Bose to stay with him as a Bengali teacher and interpreter. During this period, Gandhi often deputed his personal secretary, Pyarelal, for peace work in some villages. During the absence of Pyarelal, Bose had to perform the secretariat work of Gandhi as well. All this moulded the life of Bose on Gandhian thought and philosophy.
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Bandopadhyay, Arun. "Probing Gandhi’s Political Strategy in View of His Civilisational Politics in India." Social Change 51, no. 1 (March 2021): 104–16. http://dx.doi.org/10.1177/0049085721996881.
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The present article seeks to critically probe Gandhi’s civilisational view of Indian society and politics both from his few articulate and many hidden statements at different stages of his life. His civilisational view is, therefore, analysed from a variety of perspectives: its origin, direction, advocated methods and long-time impact on Gandhian thought, philosophy and activities. It is presumed that such an analysis of Gandhi’s political philosophy with special reference to his civilisational view may clarify some of the mysteries associated with his much cited and often criticised ‘strategies’ of political activity. The article has three parts. The first dwells on the background of Gandhi’s civilisational critique and touches on some of its contents from the political standpoints. The second probes into the many meanings of civilisational politics both from Gandhi’s articulate and hidden statements on the subject. The third reviews the impact of Gandhi’s civilisational politics on the course and strategy of his political action, and its legacy for the future. The underlying idea is that satyagraha in the Gandhian philosophical context is most intelligible when viewed from the short- and long-term perspectives of civilisational politics.
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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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Misra, Maria. "Sergeant-Major Gandhi: Indian Nationalism and Nonviolent “Martiality”." Journal of Asian Studies 73, no. 3 (July 14, 2014): 689–709. http://dx.doi.org/10.1017/s0021911814000485.
Повний текст джерелаАнотація:
This article takes issue with recent accounts of the evolution of Gandhian ideas that have stressed his importance as a global theorist of principled nonviolence. It suggests that throughout his life Gandhi's writings display a preoccupation with ideas of martial courage and fearlessness; his stance might best be defined as one of nonviolent “martiality” rather than nonviolence per se. His overriding goal was not to proselytize for global “ahimsa” (nonviolence) but to shape the Indian people into a nonviolent army that could wrest freedom from the colonizers. It explains this concern for both nonviolence and martial attitudes by arguing that Gandhi's thought has to be reassessed and placed within several important contexts: the widespread global popularity of militarism before 1914; an influential intellectual critique of Western “materialist” values; Asian nationalist efforts to develop “indigenous” forms of mobilizational politics in their struggles against imperialism; and Indian thinking about caste (varna), which was central to Gandhi's thought and has generally been neglected in the literature. These contexts help us to understand Gandhi's complex and sometimes contradictory thinking on the issue of violence.
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Salivkar, Dr Sanjay S. "Gandhi’s Thought On Rural Development." Indian Journal of Applied Research 3, no. 8 (October 1, 2011): 661–62. http://dx.doi.org/10.15373/2249555x/aug2013/213.
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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.
Повний текст джерелаАнотація:
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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Ray, Nandini. "THE ARDENT FOLLOWERS OF GANDHI AND THE IMPACT OF GANDHIAN THOUGHT ON DIRECT POLITICS." Research Journal of Philosophy & Social Sciences 48, no. 2 (December 31, 2022): 202–10. http://dx.doi.org/10.31995/rjpsss.2022v48i01.23.
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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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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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Meir, Ephraim. "A Virtual Dialogue between Gandhi and Levinas." Religions 12, no. 6 (June 8, 2021): 422. http://dx.doi.org/10.3390/rel12060422.
Повний текст джерелаАнотація:
Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s swaraj as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his ahimsa. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s ahimsa and satyagraha. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning.
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Meir, Ephraim. "Gandhi and Buber on Individual and Collective Transformation." Religions 13, no. 7 (June 28, 2022): 600. http://dx.doi.org/10.3390/rel13070600.
Повний текст джерелаАнотація:
A virtual encounter between Buber and Gandhi articulates where they differ and where they touch common ground. They developed a transformative thinking that opened up the individual and collective ego to others. Only recently have scholars paid full attention to Buber’s theo-political thinking. Gandhi’s article “The Jews” made his way of thinking irrelevant for many Zionists over the decades. The relative neglect of Buber’s political thought and of Gandhi’s contribution to conflict resolution in Israel/Palestine explains why studies systematically comparing Buber’s politico-religious thinking with that of Gandhi are rare. The present article wants to fill this gap. Gandhi and Buber’s religiosity impacted upon spiritual, social, and political life. Their transformational perspectives could shed new light on how to deal with violent conflict situations.
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Godrej, Farah. "Gandhi, Foucault, and the Politics of Self-Care." Theory & Event 20, no. 4 (October 2017): 894–922. http://dx.doi.org/10.1353/tae.2017.0084.
Повний текст джерелаАнотація:
This essay engages Gandhi’s thought in two staged conversations. The first brings his writings on dietary self-cultivation into conversation with contemporary discourses of food politics. The second brings his preoccupation with self-care into conversation with Foucault’s later work on practices of the self. Gandhi and Foucault’s respective conceptualizations of self-care might productively supplement one another while responding to the peculiar pathologies of neoliberalism. Foucault’s “practices of the self” contain friendly amendments that allow us to understand Gandhi’s yogic self-control as a response to power relations; while Gandhi’s call to political action ensures that work on the self is not overly-individualized or apolitical.
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MISRA, MARIA. "The Indian Machiavelli: Pragmatism versus morality, and the reception of theArthasastrain India, 1905–2014." Modern Asian Studies 50, no. 1 (May 14, 2015): 310–44. http://dx.doi.org/10.1017/s0026749x14000638.
Повний текст джерелаАнотація:
AbstractThis article explores the ways in which theArthasastra(The Science of WealthorThe Science of Power), an ancient text rediscovered in 1905, was interpreted by Indian politicians and commentators. It seeks to explain why the text's popularity changed so drastically over time, and why, despite the excitement about it in the first 20 years following its reappearance, it was largely ignored in the Gandhian and Nehruvian eras, until a striking revival of interest from the late 1980s onwards. It argues that these changes in the text's fortunes can be explained partly as a result of significant shifts in elite Indian political culture. It also suggests that we need to reassess our analysis of the fundamental fault-lines in Indian politics, questioning Chatterjee's and Nandy's argument on the centrality of tensions between Gandhian ‘indigenous’ thought and Nehruvian ‘Western’ modernity, and arguing for the importance of the conflict between a moral politics, endorsed by both Gandhi and Nehru, and a ‘pragmatic’ politics justified by theArthasastra.
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Hawley, Michael. "The making of a mahātma: Radhakrishnan's critique of Gandhi." Studies in Religion/Sciences Religieuses 32, no. 1-2 (March 2003): 135–48. http://dx.doi.org/10.1177/000842980303200108.
Повний текст джерелаАнотація:
Radhakrishnan's panegyrics on Gandhi have reinforced the popular and now well-entrenched image of Gandhi as India's Great Soul. A cursory reading of Radhakrishnan's works might suggest that he was an unwavering supporter of Gandhi. Challenging this popular perception, the author argues that throughout his life Radhakrishnan remained critical of several facets of Gandhi's thought and practice. Among them, renunciation and celibacy (brahmac, and satyāgraha (non-violent resistance) with its methods of non-violence (ahim sā ) and swadeshi (self-reliance) are recurring themes with which Radhakrishnan took issue. The author claims that neither the basis of Radhakrishnan's criticisms nor his estimation of Gandhi remained constant. Instead, Radhakrishnan's perception of Gandhi reflects the development of Radhakrishnan's own philosophical, religious and political sensibilities.
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Sahu, Nirmala. "Relevance of Gandhian Thought of Education in Present Day Context." International Journal for Research in Applied Science and Engineering Technology 10, no. 6 (June 30, 2022): 4565–70. http://dx.doi.org/10.22214/ijraset.2022.45044.
Повний текст джерелаАнотація:
Abstract: Mohandas Karam Chand Gandhi, better known as Mahatma Gandhi was a freedom fighter, social reformer and a well known educationist of India. Gandhi said, “An all-round drawing out of the best in the child and man—body, mind and spirit.” So, he emphasised the holistic or all round development of a human being. He not only thought for the spiritual change in man but also given importance on social transformation. His educational thought is alive in every part of education. Gandhi prescribed an education scheme known as "Nayi Talim" (Basic Education) in which every child should be educated and trained for the realization of his ethical goal in life and also the goal of a just social order. Gandhiji has given a scientific argument for the educational system. He says that the goal of education is the development of spiritual character strength. Education is the body's response to the mind. Even today, educational psychologists have identified the teacher as a means of integral development of the individual. He spoke of teaching through the mother tongue. He spoke of harmony between the school and home environment and making education unpaid. All of these are currently in force. Now the government is trying to get all children into school through universal education, which was once Gandhiji's goal. The present paper will highlight the thought of Mahatma Gandhi on education which has an impact on every strata of life anywhere in this world. It’s relevance is realized by everybody to build a holistic education system for child and man
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Bishop, Donald. "Gandhi’s Religious Thought." International Philosophical Quarterly 25, no. 3 (1985): 331–33. http://dx.doi.org/10.5840/ipq198525326.
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Richards, Glyn, and Margaret Chatterjee. "Gandhi's Religious Thought." Philosophy East and West 36, no. 1 (January 1986): 61. http://dx.doi.org/10.2307/1398509.
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Travers, David M. W. "Gandhi’s Religious Thought." Idealistic Studies 20, no. 2 (1990): 177–78. http://dx.doi.org/10.5840/idstudies199020215.
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Patel, Dinyar. "Beyond Hindu–Muslim unity: Gandhi, the Parsis and the Prince of Wales Riots of 1921." Indian Economic & Social History Review 55, no. 2 (April 2018): 221–47. http://dx.doi.org/10.1177/0019464618760451.
Повний текст джерелаАнотація:
Between 17 and 20 November 1921, Bombay was convulsed by the Prince of Wales Riots, which coincided with the arrival of the future King Edward VIII in the city. The riots constituted an extremely important moment in the Non-Cooperation Movement, the political transformation of Bombay and the development of M.K. Gandhi’s political thought. Additionally, the riots upturned familiar notions of communalism: angry at repeated violations of a hartal Gandhi declared for the day of the Prince’s arrival, Muslim and Hindu supporters of the Non-Cooperation and Khilafat movements joined together to attack supposedly loyalist minorities, especially Parsis. Herein lay the riots’ broader significance. During the Non-Cooperation Movement, Gandhi had been keen to recruit the active support of the Parsi community. He was well aware of their financial and political clout and their leadership roles in liberal nationalist circles. Most Parsis, however, expressed strong reservations about Gandhi’s tactics, believing that a mass political movement under the banner of ‘Hindu–Muslim unity’ would be injurious to smaller minority communities. The riots, therefore, confirmed Parsis’ worst fears about Gandhi’s politics and their majoritarian implications. Gandhi, for his part, worked tirelessly to repair his relationships with the Parsis and reassure them of the Congress’ commitments towards minority rights. He reconsidered how smaller communities fit into India’s communal dynamics. By December 1921, Gandhi even unfurled a new slogan that was used towards the end of the Non-Cooperation Movement: ‘Hindu–Muslim–Sikh–Parsi–Christian–Jew unity’.
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Kashin, Valeriy P. "Mahatma Gandhi about Jews and Jewish question." Asia and Africa Today, no. 7 (2022): 71. http://dx.doi.org/10.31857/s032150750020977-6.
Повний текст джерелаАнотація:
Mohandas Karamchand Gandhi, the leader of Indian liberation struggle and nonviolence adept, paid a lot of attention to the status of the Jews and the Jewish Question. According to the author, Gandhi considered the Jews to be a part of the Indian nation, and their participation in civil disobedience campaigns together with the Hindus and the Muslims to lead to the achievement of Home Rule. Gandhi condemned the idea of making the Jewish National Home in Palestine as well as the idea of making the state of Israel due to the fact that Palestine belonged to the Arabs like England belonged to the English and France belonged to the French. Therefore, Gandhi thought that the migration of the Jews to their historical motherland depends on the Arabs’ good will. Gandhi offered his own way of solving the Jewish Question. He thought the Jews should stay in the countries they were born in and lived in and oppose to the discrimination and pursuit with nonviolence actions following the example of the Indians in South Africa. M.K. Gandhi tried to persuade the Jews that nonviolence was in their interests and it was able to lead to the realization of the Jews’ ambitions even in the Nazi Germany. The author concludes that the reasonable criticism of Gandhi’s naïve beliefs did not affect his trust in universal abilities of nonviolence. Gandhi’s position of condemning the partition of Palestine and the making of the Jewish State had a tremendous impact on the external policy of India in the Middle East. This position made the dialogue between India and Israel rather complicated. As a result India was the latest country among the leading non-Arab and non-Muslim ones to send its ambassador to Israel in 1992.
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Mahajan, Smriti, and Suman Mahajan. "Gandhian thought and mental health – A critique." Indian Journal of Psychiatry 63, no. 1 (2021): 88. http://dx.doi.org/10.4103/psychiatry.indianjpsychiatry_23_20.
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Pulla, Venkat Rao, Vinod Nayak, and Keshav Walke. "Contribution of Gandhian Thought to Corporate Responsibility." Space and Culture, India 4, no. 3 (March 31, 2017): 7. http://dx.doi.org/10.20896/saci.v4i3.246.
Повний текст джерелаАнотація:
Mahatma Gandhiji transformed contemporary capitalists amidst the criticism from leftist quarters that he was working for a compromise in the interests of the Indian bourgeoisie. The purpose of this paper is to present a forerunner of today’s conversations in the world about corporate social responsibility (CSR). Gandhiji not only befriended a number of businesspersons but also advised them to consider their role as a steward of their wealth and businesses that they held. We intend to substantiate his pious intentions derived from his understanding of Bhagavad Gita, which suggested to him that one could enjoy one’s acquired wealth by renouncing it. Persuaded by such moral disposition, Gandhiji argued that it is the surest method to evolve a new order of life of universal benefit of all people in the society as opposed to the order in which most of us live for ourselves without regard to what happens to our neighbour. The paper is based on archival materials representing his conceptualisation and acceptance of trusteeship and the collaborations of the capitalists that lived in his times.
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Anju. "Relevance of Mahatma Gandhi's thoughts: with special reference to the 21st century." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 2 (February 15, 2023): 117–21. http://dx.doi.org/10.31305/rrijm.2023.v08.n02.021.
Повний текст джерелаАнотація:
Gandhiji's contribution in India's freedom struggle cannot be denied. His concept of non-violence was not only helpful in getting freedom to India but through this the world got another weapon to deal with exploitation and tyranny. However, today a time has come when most people are denying the necessity of Gandhi and his ideas and their relevance in the present times is being questioned. Today Gandhi ji is remembered only on 2nd October. Today, efforts are being made to achieve all kinds of interests with the help of violence by keeping Gandhi's ideas on hold. But even after so many days of his death, Gandhi is still relevant.
Abstract in Hindi Language:
भारत के स्वतंत्रता संग्राम में गांधी जी के योगदान को नकारा नहीं जा सकता। उनकी अहिंसा की अवधारणा न केवल भारत को स्वतंत्रता दिलाने में सहायक हुई बल्कि इसके माध्यम से विश्व को शोषण और अत्याचार से निपटने के लिये एक और हथियार मिला। हालाँकि आज ऐसा समय आ गया है जब अधिकतर लोग गांधी और उनके विचारों की आवश्यकता को ही नकार रहे हैं और वर्तमान समय में उनकी प्रासंगिकता पर प्रश्न उठाया जा रहा हैं। आज गांधी जी को सिर्फ 2 अक्तूबर के ही दिन याद किया जाता है। आज गांधी के विचारों को ताक पर रखकर हिंसा के सहारे तमाम तरह के हितों को साधने का प्रयास किया जा रहा हंै। परंतु अपने अवसान के इतने दिनों बाद भी गांधी आज भी प्रासंगिक हैं।
Keywords: गांधीजी, प्रासंगिकता, विचार, वर्तमान
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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.
Повний текст джерелаАнотація:
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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Nicholas, Ralph W. "M. K. Gandhi, N. K. Bose, and Bengali Village Society." Journal of the Anthropological Survey of India 68, no. 2 (November 6, 2019): 142–50. http://dx.doi.org/10.1177/2277436x19877308.
Повний текст джерелаАнотація:
N. K. Bose, a close disciple of Gandhi, was the author’s Indian mentor in anthropology and with respect to Gandhi’s social thought as well. Gandhi visualised a village society integrated by mutual interdependence but freed from the inequality of caste. The author’s fieldwork in West Bengal villages found two opposed ritual postures that were struck during the two most important community rituals of the year, that is, Gajan in the spring and Durga Puja in the autumn. During Gajan, the ordinary people became temporary ascetics ( sannyasi) and gave up distinctions of caste and rank among themselves, like the disciples of Gandhi, who were expected to free themselves of such differences. During Durga Puja, the traditional caste occupations of the dependents of the former zamindars were mobilised to play differentiated roles in the ritual even when those occupations no longer provided their livelihoods; the jajmani system still prevailed during the puja. Gandhi’s social theory aspired to elements of both ritual postures: the radical equality and ‘communitas’ of the Gajan ascetics, and the mutual contributions to the community of occupationally specialised castes, which, however, have not escaped inequality.
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Gray, Stuart, and Thomas M. Hughes. "Gandhi’s Devotional Political Thought." Philosophy East and West 65, no. 2 (2015): 375–400. http://dx.doi.org/10.1353/pew.2015.0051.
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Priye, Kumar Swasti. "Mulk Raj Anand’s Vision of Social Injustice and Exploitation in the Light of Gandhian Thought." Journal of Advances and Scholarly Researches in Allied Education 15, no. 5 (July 1, 2018): 4–11. http://dx.doi.org/10.29070/15/57428.
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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.
Повний текст джерелаАнотація:
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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Baidya, Biswajit. "The Socio - Economic Thought of M. K. Gandhi." International Journal of Science and Research (IJSR) 12, no. 11 (November 5, 2023): 147–48. http://dx.doi.org/10.21275/sr231030133358.
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Dasgupta, Sandipto. "Gandhi’s Failure: Anticolonial Movements and Postcolonial Futures." Perspectives on Politics 15, no. 3 (August 18, 2017): 647–62. http://dx.doi.org/10.1017/s1537592717000883.
Повний текст джерелаАнотація:
M.K. Gandhi was the undisputed leader of India's struggle for independence. Yet his vision for postcolonial India was completely marginalized at the moment of decolonization. The article takes this seemingly paradoxical juncture as the vantage point from which to offer a critique of Gandhi's political thought and more broadly an analysis of the shift from anticolonial movements to postcolonial rule. Through the voices of Gandhi's two most significant contemporary critics—B.R. Ambedkar and Jawaharlal Nehru—the article shows how his ideas failed to either inspire the struggle of the ruled (Ambedkar), or address the anxieties of the would-be rulers (Nehru). Gandhi's vision for a postcolonial India persisted within the conceptual constellation of negating colonial modernity, rather than the historical possibilities of postcolonial futures. These predicaments provide an opportunity to analyze the persistence of modern western political imaginaries in the decolonized world. Not through mere assertions of continuity or mimicry, but rather through the concrete struggles, aspirations, and anxieties that constituted the strands of those transitional moments.