David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Asian Philosophy 18 (2):185 – 195 (2008)
Like the dominant moral philosophers in the Western tradition, Mahatma Gandhi reaches moral conclusions that emphasize universality, impartiality, and detachment. This is in apparent contrast to feminist philosophers who have put forth a scheme for reaching moral conclusions that gives centrality to feeling, experience, and interdependence. In the following, I show that Gandhi shares significant agreement with feminists in spite of the kinds of moral conclusions he reaches. The crucial difference between Gandhi and the feminist critics lies in how the distinctiveness of the other is understood. For Gandhi, I show, that the distinctiveness of others which evokes our affection is significant only in so far as it is a starting point that aides us in reaching the highest form of moral concern—a kind of agape (unselfish love for all).
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References found in this work BETA
Don Locke & Annette Baier (1986). Postures of the Mind: Essays on Mind and Morals. Philosophical Quarterly 36 (145):571.
Mahatma Gandhi (2005). All Men Are Brothers. Continuum.
Erik H. Erikson (1971). Gandhi's Truth: On the Origins of Militant Nonviolence. Philosophy East and West 21 (2):225-227.
Joseph Francis Backianadan (1991). Love in the Life and Works of Mahatma Gandhi. Monograph Collection (Matt - Pseudo).
Gandhi (1947). Self-Restraint V. Self-Indulgence. Navajivan Pub. House.
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