Contents
21 found
Order:
  1. Gandhi's Philosophy of Nonviolence: Essential Selections.Brian C. Barnett - manuscript
    A concise open-access textbook intended for an undergraduate audience, which brings together essential selections from Gandhi on nonviolence with supplementary materials, including: a preface; boxes providing examples, historical notes, extended explanations, and related philosophical work; overviews of post-Gandhian developments in nonviolence; diagrams, tables, and photos; discussion questions; reading and viewing suggestions; and a glossary.
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  2. The Primacy of Intention and the Duty to Truth: A Gandhi-Inspired Argument for Retranslating Hiṃsā_ and _Ahiṃsā.Todd Davies - 2022 - In V. K. Kool & Rita Agrawal (eds.), Gandhi’s Wisdom: Insights from the Founding Father of Modern Psychology in the East. London: Palgrave Macmillan. pp. 227-246.
    “Violence” and “nonviolence” are, increasingly, misleading translations for the Sanskrit words hiṃsā and ahiṃsā—used by Gandhi as the basis for his philosophy of satyāgraha. I argue for rereading hiṃsā as “maleficence” and ahiṃsā as “beneficence.” These two more mind-referring English words capture the primacy of intention implied by Gandhi’s core principles. Reflecting a political turn in moral accountability detectable through linguistic data, both the scope and the usage of the word “violence” have expanded dramatically, making it harder to convincingly characterize (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  3. Gandhi's Satya: Truth entails peace.Venkata Rayudu Posina - 2022 - In Anshuman Behera & Shailesh Nayak (eds.), Gandhi in the Twenty First Century. Singapore: pp. 189-198.
    What is Gandhi’s Satya? How does truth entail peace? Satya or truth, for Gandhi, is experiential. The experiential truth of Gandhi does not exclude epistemological, metaphysical, or moral facets of truth, but is an unequivocal acknowledgement of the subjective basis of the pursuit of objectivity. In admitting my truth, your truth, our truth, their truth, etc., Gandhi brought into clear focus the reality of I and we—the subjects (or viewpoints) of subjective experiences (views). The totality of these subjective viewpoints, along (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  4. Machine-Believers Learning Faiths & Knowledges: The Gospel According to Chat GPT.Virgil W. Brower - 2021 - Internationales Jahrbuch Für Medienphilosophie 7 (1):97-121.
    One is occasionally reminded of Foucault's proclamation in a 1970 interview that "perhaps, one day this century will be known as Deleuzian." Less often is one compelled to update and restart with a supplementary counter-proclamation of the mathematician, David Lindley: "the twenty-first century would be a Bayesian era..." The verb tenses of both are conspicuous. // To critically attend to what is today often feared and demonized, but also revered, deployed, and commonly referred to as algorithm(s), one cannot avoid the (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  5. The Primacy of Intention and the Duty to Truth: A Gandhi-Inspired Argument for Retranslating Hiṃsā_ and _Ahiṃsā, with Connections to History, Ethics, and Civil Resistance.Todd Davies - 2021 - SSRN Non-Western Philosophy eJournal.
    The words "violence" and "nonviolence" are increasingly misleading translations for the Sanskrit words hiṃsā and ahiṃsā -- which were used by Gandhi as the basis for his philosophy of satyāgraha. I argue for re-reading hiṃsā as “maleficence” and ahiṃsā as “beneficence.” These two more mind-referring English words – associated with religiously contextualized discourse of the past -- capture the primacy of intention implied by Gandhi’s core principles, better than “violence” and “nonviolence” do. Reflecting a political turn in moral accountability detectable (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  6. Gandhi on Religious Neutrality: A Holistic Vision for Societal Harmony.Anil Kumar - 2021 - Shodh Sarita 8 (29):29-34.
    To Gandhi, secularism went beyond the political separation of religion and state; it was a moral commitment to uphold human dignity and social justice. His approach to secularism was intertwined with his socio-economic philosophy of Sarvodaya, or the welfare of all. Gandhi argued that true secularism required addressing the socio-economic disparities that often fueled religious tensions. He believed in the “Sarvadharmasambhava principle,” which means equal respect for all religions. This perspective aimed at eradicating prejudices and promoting a culture of empathy. (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  7. Holding Firm to Nonviolence in Spirit, Theory, and Practice.Greg Moses - 2021 - The Acorn 21 (1):1-3.
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  8. Religion & Repugnance: Empiricism, Political Theology, Projective Disgust.Virgil W. Brower - 2019 - In Lars Aagaard Mogensen & Jane Forsey (eds.), On Taste: Aesthetic Exchanges. Newcastle upon Tyne, UK: pp. 53-68.
    "[O]ther contributors argue that taste has a clear epistemic function. Brower cites Agamben as claiming that taste is a priveleged locus for knowledge...A phenomenology of taste, then, is no mere trivial or personal matter, but one with wide-ranging consequences. And some of these conseqences are ethical...[D]oes the debasement of taste indeed breed xenophobic oppression, as Brower is sure that it does? [sic:)] These are contentious claims. Surely a person of exemplary aesthetics and gustatory taste can still be a moral monster...aesthetic (...)
    Remove from this list  
     
    Export citation  
     
    Bookmark   1 citation  
  9. Truth and Education: Gandhian Concept of Satya (Truth) for Philosophical Education.Baiju Anthony - 2018 - Dissertation, Ignou
    Man is a seeker by nature. He searches for truth. An ordinary man cannot be indifferent to truth because of the deep quest within him for truth. Gandhi lived his whole life in the perpetual quest for truth. He lived and moved in pursuit of this goal. This pursuit of seeking truth under the banner of philosophical education makes educational philosophizing moral. One can perfect these ideologies of different schools and make philosophizing in education better by placing truth in the (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  10. Review of Minds Without Fear: Philosophy in the Indian Renaissance. [REVIEW]Christian Coseru - 2018 - Notre Dame Philosophical Reviews 2018 (10):1-5.
    A prevailing view among specialists is that Indian philosophy "proper" can only be philosophy written in Sanskrit and a few other Prakrits (any of the several Middle Indo-Aryan vernaculars formerly spoken in India), in a doxographical style, and along more or less clearly drawn scholastic lines. As such, it encompasses the entirety of speculative and systematic thought in India up to the advent of British colonial rule in the 19th Century. Minds Without Fear challenges this dominant view of the history (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  11. The Power of Nonviolence.James Tully (ed.) - 2018 - Cambridge University Press.
    The Power of Nonviolence, written by Richard Bartlett Gregg in 1934 and revised in 1944 and 1959, is the most important and influential theory of principled or integral nonviolence published in the twentieth century. Drawing on Gandhi's ideas and practice, Gregg explains in detail how the organized power of nonviolence exercised against violent opponents can bring about small and large transformative social change and provide an effective substitute for war. This edition includes a major introduction by political theorist, James Tully, (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  12. Mohandas K. Gandhi and Tom Regan: Advocates for Animal Rights.Rainer Ebert - 2017 - Gandhi Marg Quarterly 38:395-403.
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  13. Gandhi and the Stoics, Modern Experiments on Ancient Values_ _, written by Richard Sorabji.Deepa Majumdar - 2017 - International Journal of the Platonic Tradition 11 (1):96-98.
    Remove from this list   Direct download (4 more)  
     
    Export citation  
     
    Bookmark  
  14. Manushya Kei Svaroop Ka Gandhi Evam Sri Arvinda Kei Darshan Mein Vishleshana.Sanjay Kumar Shukla - 2017 - Cintana Srijana 15 (1):94-106.
    Remove from this list  
     
    Export citation  
     
    Bookmark  
  15. Theo-Cosmological Issues in Gandhian Thought.Sanjay Kumar Shukla - 2017 - Dialogue 19 (July-September 2017):126-134.
    Remove from this list  
     
    Export citation  
     
    Bookmark  
  16. Gandhi Philosopher. [REVIEW]Sanjay Lal - 2016 - The Acorn 16 (1-2):55-59.
    Alongside Bindhu Puri’s The Tagore-Gandhi Debate on Matters of Truth and Untruth and Predrag Cicovacki’s Gandhi’s Footprints (see further discussion in this issue) can be placed Anuradha Veeravalli’s Gandhi in Political Theory: Truth, Law, and Experiment as a significant contribution to the aim of showing the academic bona fides of Gandhian philosophy. Though technically, Veeravalli’s explicit emphasis is on understanding Gandhi as a political theorist and not as a philosopher per se, the philosophical import of her attempts to explicate the (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  17. Human Rights: India and the West.Ashwani Kumar Peetush & Jay Drydyk (eds.) - 2015 - Oxford University Press.
    The question of how to arrive at a consensus on human rights norm in a diverse, pluralistic, and interconnected global environment is critical. This volume is a contribution to an intercultural understanding of human rights in the context of India and its relationship to the West. The legitimacy of the global legal, economic, and political order is increasingly premised on the discourse of international human rights. Yet the United Nations’ Declaration of Human Rights developed with little or no consultation from (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark   1 citation  
  18. Gandhi’s Many Influences and Collaborators.Gail Presbey - 2015 - Comparative Studies of South Asia, Africa and the Middle East 35 (2):360-69.
    In Gandhi's Printing Press, Isabel Hofmeyr introduces readers to the nuances of the newspaper in a far-flung colony in the age when mail and news traveled by ship and when readers were encouraged by Gandhi to read slowly and deeply. This article explores the ways in which Thoreau's concept of slow reading influenced Gandhi and Hofmeyr herself. She discusses the community that surrounded Gandhi and the role it played in supporting the newspaper. Yet, I argue, the role of women of (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    Bookmark  
  19. The Normative Ethics of Gandhian Nonviolence.Jacob N. Bauer - 2013 - Ohiolink Electronic Theses and Dissertations Center.
    This thesis examines Mahatma Gandhi's ethical views on nonviolence from the perspective of contemporary philosophical ethics. Gandhian nonviolence is situated in the field of contemporary ethics by using the concepts and terminology from Shelly Kagan's work, Normative Ethics. Three questions are asked that classify and clarify Gandhian nonviolence. First, is nonviolence primarily instrumentally or intrinsically significant? This question is closely tied to the second, does Gandhian nonviolence belong to which type of ethical theory, consequentialism or deontology? And third, is nonviolence (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  20. Nonviolenza.Sergio Volodia Marcello Cremaschi - 1996 - In Virgilio Melchiorre, Guido Boffi, Eugenio Garin, Adriano Bausola, Enrico Berti, Francesca Castellani, Sergio Cremaschi, Carla Danani, Roberto Diodato, Sergio Galvan, Alessandro Ghisalberti, Giuseppe Grampa, Michele Lenoci, Roberto Maiocchi, Michele Marsonet, Emanuela Mora, Carlo Penco, Roberto Radice, Giovanni Reale, Andrea Salanti, Piero Stefani, Valerio Verra & Paolo Volonté (eds.), Enciclopedia della Filosofia e delle Scienze Umane. Virgilio Melchiorre (ed.). Novara: De Agostini.
    A short reconstruction of the birth and development of the doctrine of non-violence.
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark  
  21. Gandhi.Sergio Volodia Marcello Cremaschi - 1996 - In Virgilio Melchiorre, Guido Boffi, Eugenio Garin, Adriano Bausola, Enrico Berti, Francesca Castellani, Sergio Cremaschi, Carla Danani, Roberto Diodato, Sergio Galvan, Alessandro Ghisalberti, Giuseppe Grampa, Michele Lenoci, Roberto Maiocchi, Michele Marsonet, Emanuela Mora, Carlo Penco, Roberto Radice, Giovanni Reale, Andrea Salanti, Piero Stefani, Valerio Verra & Paolo Volonté (eds.), Enciclopedia della Filosofia e delle Scienze Umane. Virgilio Melchiorre (ed.). Novara: De Agostini. pp. 356.
    The encounter with critics of Western civilization, from vegetarianism and British anti-industrialist socialism, Thoreau's theories of civil disobedience and Tolstoy's evangelical Christianity, led Gandhi to a rediscovery of Indian tradition. Unlike other forms of Afro-Asian cultural nationalism, this claim was neither conservative nor separatist but led to a fresh reading of some key concepts from the Indian tradition combined with ideas from the Christian, the Islamic and the European humanistic traditions.
    Remove from this list   Direct download  
     
    Export citation  
     
    Bookmark