(ed.) Gandhi and the Contemporary World ( London : Routledge ,2020)

Contemporary Political Theory, 2015

This rich and thought-provoking book provides a thorough examination of the implications for political theory of Mahatma Gandhi's experiments with truth and nonviolence. Gandhi was not a systematic political theorist in the sense that he did not intend to develop or formulate a coherent and comprehensive theory explaining or providing a normative framework for political institutions and forms of social organisation. This was partly (or perhaps largely) for methodological reasons, because of Gandhi's emphasis on experiment through continually testing his ideas about nonviolence, self-rule, social norms, popular mobilisation and a host of other issues in the sphere of political practice. And yet, as Anuradha Veeravalli establishes in this book, this experimental method is in constant dialogue with a profound commitment to certain complex values (such as nonviolence) and political principles (such as swaraj or 'self-rule'). This dialogue forms the basis of Gandhi's selfproclaimed 'experiments with truth'. Gandhi's engagement with political theory provides a serious challenge to many of the presuppositions underlying conventional Western liberal political theory, concerning the place of the individual in society, the role of the state, and perhaps most significantly, the centrality of violence and coercion to forms of social and political organisation. Furthermore, as Veeravalli points out, Gandhi is significant for political theory not only because he presents 'a critique of the presuppositions of modern civilization' (p. 2) but also because he provides an alternative vision of a peaceful society in which the full meaning of nonviolence, swaraj and sarvodaya or 'the wellbeing of all' can be realised, as well as at least some of the conceptual and practical tools needed to build such a society, or what Veeravalli calls 'an alternative modernity' (p. 2). Central to both Gandhi's political, social and even cosmic philosophy and his political practice is his understanding of nonviolence. Here we need to distinguish between what Veeravalli refers to as 'a law of non-violence' and nonviolent action (p. 12); although, Gandhi was of course concerned with both and was hugely Review e7

This paper aims to analyse Gandhian way to world peace and insist that Gandhian methodology to world peace has never been an utopian dream. For one thing, Gandhi has not committed the error of advocating or pursuing the goal of peace through war and force. Neither Gandhi looked for easy or piecemeal methods. Instead, he goes to the root of the problems covering all possible dimensions be it personal, social, economic, political and academic. Further, he warns us against the disastrous or self-destructive thrust of 'modern civilization' in which weapons of mass destruction, environmental pollution, resourcedepletion, ecological degradation and demographic pressure appears to be coming rather gravely as threat to the future of humankind. It's time to stop this drift to irreversible tragedy before it's too late. This Paper claims that, to resolve the emerging contemporary issues in an exceedingly lasting manner, in depth learning and realization of the ideals of Gandhi is urgently needed.

Economic & Political Weekly, 2019

2017

FD: Gandhi understood that self-interest, whether in its individual or collective form, represents the basic category of liberal politics. He also realised that it is not something given to us by nature but has to be set in place through considerable effort. Since interest conceived as ownership was tied to the regime of private property, however, it could only have a marginal existence in a place like India, where property and so ownership had not yet come to define all social relations. This meant that Indian social relations were often marked by modes of behaviour and practice, both violent and non-violent, that could not be accommodated within the logic of interest. Instead of trying to eliminate these altogether, which he thought an impossible task, Gandhi wanted to purify and expand them as forms of disinterest and altruism that deployed sacrifice in the cause of non-violence. He argued that all societies were in fact founded upon such sacrificial or disinterested relations, i...

Printing Area International Research Journal, 2015

Mahatma Gandhi, the father of the Indian nation is regarded as a versatile personality not only in India but also the world at large. The uniqueness of Gandhi's personality is largely attributed to the fact that he was not only a man of words but also a man of action. He himself used to practise whatever he used to preach to his close associates and millions of Indians. It is because of his personal charisma that he was able to influence and mobilise the common masses to lead the struggle for India's freedom from the mighty British Empire. His elixir of simple living helped him to identify himself with the common man and understand the prevalent dynamics and complexities of the Indian society. So, keeping in view the unique socioeconomic conditions of India and the nature of colonial rule, he came out with his own ideas on the nature of post-independent Indian polity and society. A close look and thorough examination of some of his social, political and economic ideas lead one to rethink and ponder over their relevance even today, in this era of globalization.

This paper demonstrates that the political theory of Mahatma Gandhi provides us a novel way to understand and arbitrate the conflict among moral projects. Gandhi offers us a vision of political action that insists on the viability of the search for truth and the implicit possibility of adjudicating among competing claims to truth. His vision also presents a more complex and realistic understanding, than some other contemporary pluralists, of political philosophy and of political life itself. In an increasingly multicultural world, political theory is presented with perhaps it’s most vigorous challenge yet. As radically different moral projects confront one another, the problem of competing claims of truth arising from particular views of the human good remains crucial for political philosophy and political action. Recent events have demonstrated that the problem is far from being solved and that its implications are more far-reaching than the domestic politics of industrialized nations. As the problem of violence has also become coterminous with issues of pluralism, many have advocated the banishing of truth claims from politics altogether. Political theorists have struggled to confront this problem through a variety of conceptual lenses. Debates pertaining to the politics of multiculturalism, tolerance, or recognition have all been concerned with the question of pluralism as one of the most urgent facts of political life, in need of both theoretical and practical illumination.

In the darkest hours of the history the nature endowed the sub-Continent with a man who lit his life for the illumination of each and every corner of the continent and rendered meritorious services for the amelioration of his fellow men irrespective of social, ethnic, religious and cultural backgrounds. The light and glitter of his archetype humanitarianism was not limited to the frontiers of sub-Continent rather it reached to the farthest horizons of the world to equally facilitate his brothers and sisters who were groaning hard under the discriminatory legislation of the South African authorities. The main objective of his life was to undo the injustices committed by the unbridled powers of the imperialists and put in order the indigenous society by weeding out all the invidious evils which had made life hellish for some segments of the society. That is what he did for turning the lot of the Untouchables of the hard-core Hindu society.

Political and social movements in South Africa, the United States of America, Germany, Myanmar, India, and elsewhere, have drawn inspiration from the non-violent political techniques advocated by Mohandas Karamchand Gandhi during his leadership of the anti-colonial struggle for Indian freedom from British colonial rule. This course charts a global history of Gandhi's thought about non-violence and its expression in civil disobedience and resistance movements both in India and the world. Organized in three modules, the first situates Gandhi through consideration of the diverse sources of his own historical and ideological formation; the second examines the historical contexts and practices through which non-violence acquired meaning for him and considers important critiques; the third explores the various afterlives of Gandhian politics in movements throughout the world. We will examine autobiography and biography, Gandhi's collected works, various types of primary source, political, social, and intellectual history, and audiovisual materials. In addition to widely disseminated narratives of Gandhi as a symbol of non-violence, the course will closely attend to the deep contradictions concerning race, caste, gender, and class that characterized his thought and action. By unsettling conventional accounts of his significance, we will grapple with the problem of how to make sense of his troubled legacy.

NON-VIOLENT, RESISTANCE, HUMANKINDS, REFORM, SATYAGRAH, NATIONALIST, POLITICAL, MOVEMENT. Looking back at the twentieth century, as it is almost at its end, it has been marked by the bloodiest conflicts ever known to Humankind. From the death and destruction, the annals of history will forever manifest those who contributed to the barbarous events and those who attempted to resist the inhumane acts of aggressors. Belonging to the latter, one personality seems to stand out amongst the lot of humanitarians and peace loving people- Mohandas K. Gandhi. Although Gandhi was a remarkable nationalist leader, he was less concerned with the ends of his actions and more with the means of achieving independence for India. Gandhi believed in the idea of non-violent resistance and civil disobedience. These two elements of Gandhi’s plan for Indian Independence

the cambridge companion to GANDHI Even today, six decades after his assassination in January 1948, Mahatma Gandhi is still revered as the father of the Indian nation. His intellectual and moral legacy -encapsulated in works such as Hind Swaraj -as well as the example of his life and politics serve as an inspiration to human rights and peace movements, political activists, and students in classroom discussions throughout the world. This book, comprising essays by renowned experts in the fields of Indian history and philosophy, traces Gandhi's extraordinary story. The first part of the book, the biography, explores his transformation from a smalltown lawyer during his early life in South Africa into a skilled political activist and leader of civil resistance in India. The second part is devoted to Gandhi's key writings and his thinking on a broad range of topics, including religion, conflict, politics, and social relations. The final part reflects on Gandhi's image -how he has been portrayed in literature and film -and on his legacy in India, the West, and beyond.

2021

A concise open-access teaching resource featuring essential selections from Gandhi on the philosophy of nonviolence. The book includes: a preface, brief explanatory notes, supplementary boxes containing related philosophical material, images and videos, an appendix on post-Gandhian nonviolence, questions for reflection/discussion, and suggestions for further study.

Satrachee, 2022

Mahatma Gandhi’s ethical teachings are grounded in principles of truth, non-violence, and self-discipline. He emphasizes the importance of moral integrity, advocating for personal and societal transformation through peaceful means. He believed that ethical behaviour stems from an individual’s inner conviction and responsibility towards others, promoting the idea that true change occurs through self-purification and compassion. He rejected materialism and promoted simplicity, urging individuals to align their actions with their values. Gandhi’s teachings have demonstrated the power of non-violent resistance and ethical leadership in the quest for equality and human dignity. In this background, the present study is an attempt to analyze the relevance of Gandhi’s ethical teachings in the contemporary era. He is a man of action and his teachings are always useful for the betterment of individual inner consciences and societal developments.

The present paper discusses the philosophy of ‘nonviolence’ (ahimsa) of Mahatma Gandhi, which he devised as a weapon to fight the brute forces of violence and hatred, hailing it as the only way to peace. Gandhi based his philosophy of nonviolence on the principle of love for all and hatred for none. He thought violence as an act caused to a person directly or indirectly, denying him his legitimate rights in the society by force, injury or deception. Gandhi’s nonviolence means avoiding violent means to achieve one’s end, howsoever, lofty it might be, as he firmly believed that the use of violence, even if in the name of achieving a justifiable end was not good, as it would bring more violence. He firmly adhered to the philosophy of Gita that preaches to follow the rightful path, remaining oblivious of its outcome. Gandhi used nonviolence in both his personal and political life and used it first in South Africa effectively and back home he applied it in India against the British with far more astounding success, as it proved supremely useful and efficacious in liberating the country from the British servitude. However, he never tried to use it as a political tactic to embarrass the opponent or to take undue