David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
In today's world the need for cultivating non-violence is becoming more pronounced. Gandhi extrapolated an ideal society based on truth and nonviolence. The Bombay Chronicle in its issue of 5th April, 1930, reported "...For the first time a nation is asked by its leader to win freedom by itself accepting all the suffering and sacrifice involved. Mahatma Gandhi's success does not, therefore, merely mean the freedom of India. It will also constitute the most important contribution that any country yet made towards the elimination of force as an arbiter between one nation and another..." For him, two cardinal principles of life, non-violence and truth, were the essence of sociopolitical good. "Satyagraha" was Gandhi's gift to the world. The word was coined by him in South Africa. In the West it was known as passive resistance. Satyagraha signified pure soul-force. Truth or Love is the very substance of the soul. To quote Gandhi in this context: "Non-violence as supreme dharma is the proof of this power of Love. Nonviolence is a dormant state. In the working state, it is Love, ruled by Love, the world goes on.... we are alive solely because of Love....we are all ourselves the proof of this..." In a centrifugal world, Gandhi's views expressed on non-violence and love are guidance to the world today more than at any other time
|Keywords||No keywords specified (fix it)|
No categories specified
(categorize this paper)
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Vinit Haksar (2012). Violence in a Spirit of Love: Gandhi and the Limits of Non-Violence. Critical Review of International Social and Political Philosophy 15 (3):303-324.
Douglas Allen (2007). Mahatma Gandhi on Violence and Peace Education. Philosophy East and West 57 (3):290-310.
Lloyd Steffen (2008). Gandhi's Nonviolent Resistance. Philosophy in the Contemporary World 15 (1):69-81.
Raghavan Narasimhan Iyer (2000). The Moral and Political Thought of Mahatma Gandhi. Oxford University Press.
Nicholas F. Gier (2001). Confucius, Gandhi and the Aesthetics of Virtue. Asian Philosophy 11 (1):41 – 54.
Stuart Gray & Thomas M. Hughes (2015). Gandhi’s Devotional Political Thought. Philosophy East and West 65 (2):375-400.
Shaj Mohan & Divya Dwivedi (2007). Critical Nation. Economic and Political Weekly 42 (48):96-103.
Bart Gruzalski (2002). Gandhi's Contributions to Environmental Thought and Action. Environmental Ethics 24 (3):227-242.
Steven Schroeder (2003). Notes Toward a Philosophy of Nonviolence. Philosophy in the Contemporary World 10 (2):69-75.
Hope K. Fitz, Ahimsa and its Role in Overcoming the 'Ego': From Ancient Indic Traditions to the Thought and Practice of Mahatma Gandhi.
Raghuramaraju (2010). Debating Ghandi. OUP India.
Sanjay Lal (2008). Gandhi's Universal Ethic and Feminism: Shared Starting Points but Divergent Ends. Asian Philosophy 18 (2):185 – 195.
Krzysztof Brzechczyn (2004). The Concept of Nonviolence in the Political Theology of Martin Luther King. In Roman Kozłowski Karolina M. Cern (ed.), Prawo, władza, suwerenność [Law, Power, Sovereignty]. Adam Mickiewicz University Press
Added to index2011-12-02
Total downloads26 ( #150,054 of 1,907,890 )
Recent downloads (6 months)11 ( #59,033 of 1,907,890 )
How can I increase my downloads?