Iranian scholar Ramin Jahanbegloo interviews one of the most well-known environment activists of our time, Vandana Shiva, and in the process, addresses issues ranging from nature and spiritualism, the Chipko Movement and the birth of Navdanya, 'earth democracy', and 'seed globalization' to the functioning of neoliberal paradigm in India, swadeshi and village governance, corruption in India, the future of Indian farmers, and the relevance of Gandhi in the twenty-first century.

Amidst the ongoing turmoil in the Middle East and the reshaping of political systems in the region, the Iranian people remain mired in difficulties on their path to democratization. Much of this can be blamed on the gradual decline in activity within Iranian civil society and the stagnation of political imagination. If Iran is to have a future built on the solid foundation of a viable and legitimate political authority, Iranian civic actors must reimagine and revisit the notion of constitution-making (...) through sustained dissent and deliberation. Hannah Arendt's ideas are extremely helpful in this regard. The main purpose of this essay will be to explore how some of her most useful concepts may be applicable in the Iranian context. Briefly tracing the history of Iran since the Islamic Revolution, the paper then turns to a deeper examination of Arendt’s ideas to determine how they can foster resistance, civic engagement and eventual legitimate authority. The focus in the end will be on what Iranians can do to begin anew, to build foundations for the future, and to tell themselves a new story about their identity. (shrink)

This book suggests a link between the citizen-philosopher Socrates and the radical, disobedient, and nonviolent Socrates. Ramin Jahanbegloo explains how these two complementary characteristics were transmitted to nonviolent reformers and practitioners Henry David Thoreau, Mahatma Gandhi, Martin Luther King Jr., and Albert Camus.

Inspired from Letters to a Young Poet by Rainer Maria Rilke, this work is in the form of letters from an old philosopher to a young student, guiding, instructing, and passing on wisdom gathered from the experiences of life. They cover a comprehensive introduction to philosophy, wisdom, and the art of thinking, as well as discuss a range of themes and issues such as love, education, friendship, violence, ignorance, mediocrity, and happiness.

Iranian scholar Ramin Jahanbegloo interviews one of the leading political thinkers of our time, Bhikhu Parekh, and in the process, addresses issues ranging from cultural diversity, religion, and global ethics to identity politics, liberal democracy, Islam and Europe, Gandhi's role as a political thinker and social reformer, and the significance of multiculturalism and pluralism in the twenty-first century.

Talking Philosophy is as much a recollection of Sorabjis childhood and his scholarly life at Oxford as it is a philosophical reflection on issues as varied and complex as whether animals have reason or whether Gandhi could be considered an ethical role model.

Ramin Jahanbegloo elucidates the central concepts in the moral and political thought of Martin Luther King Jr., bringing out the subtlety, potency, and universal importance of his concepts of Agape love and non-violence, the Beloved Community and revolution of values, and his view of the relation between justice and compassion in politics.

India Analysed recounts the life and ideas of Sudhir Kakar in his own words and, in the process, gives readers an insight into the psychological make-up of modern Indian.

This book brings together a series of interviews conducted by noted Iranian social scientist Ramin Jahanbagloo. These interviews cover the ideas of Indian-ness, Indian thought, religion, politics, secularism, and pluralism, as well as Gandhi, India and Pakistan, democracy, globalization and culture.

This article originally explores the philosophical background of Martin Luther King, Jr’s conception of nonviolence. In particular, it focuses on the role of the theory of love for the development of his thought. It takes into account the role of King’s religious education, and establishes theoretical links to Gandhi’s own philosophy and action.

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. (shrink)

The protests which followed the death of Black citizens killed by White police officers in the United States show us clearly that the question of non-violent democratic theory is on the table as it was 60 years ago. Martin Luther King, Jr. was well aware of this issue when he became the most important leader of America’s Civil Rights Movement of the 1950s and 1960s. King’s recognition of Mahatma Gandhi’s legacy of non-violence helped him in his campaigns for integration and (...) voting rights, while guiding him to democratize the American democracy and re-evaluate the two concepts of ‘individual’ and ‘community’. (shrink)

In the past decade, Islam has come to be associated more than ever with images of extremism and violence. Osama bin Laden and Saddam Hussein are stock characters in this association, in the aftermath of 11 September and the ‘war on terror’. Lost in all this is a long record of Muslim experience of non-violent change and peace-making. Yet Islam hardly glorifies violence — and does quite explicitly glorify its opposite. History offers much evidence of Muslim tolerance and civil engagement (...) with other faith and cultural traditions. Non-violent Islam could give fresh life to secularism in Muslim societies. It may help steer public space away from state-dominated as well as other forms of political Islam, with their foolish utopias. Realizing the ideals of non-violence is a perennial struggle for Islamic communities around the world - and is part of the struggle for democratic life. (shrink)