All Men Are Brothers is a compelling and unique collection of Gandhi's most trenchant writings on nonviolence, especially in the context of a post-nuclear world. This compendium, which reads like a traditional book - "Gandhi without tears" - is drawn from a wide range of his reflections on world peace. "It is not that I am incapable of anger, but I succeed on almost all occasions to keep my feelings under control. Such a struggle leaves one stronger for it. The (...) more I work at this, the more I feel delight in my life, the delight in the scheme of the universe. It gives me a peace and a meaning of the mysteries of nature that I have no power to describe.">. (shrink)

These are both critical as well as constructive, and thus inspire the reader to be a better Hindu and a better citizen of India and the world.

'those who say that religion has nothing to do with politics do not know what religion means' Mahatma Gandhi was a profound and original thinker as well as one of the most influential figures in the history of the twentieth century. A religious and social reformer, he became a notable leader in the Indian nationalist movement, made famous for his advocacy of non-violent civil resistance. His many and varied writings are essentially responses to the specific challenges he faced, and (...) they show his maturing ideas and political will, as well as his spirituality and humanity, over several decades. This new selection demonstrates how his thinking was truly radical, dealing with problems from the roots upwards: in the lives of individuals, of societies, and of political structures. It underlines the supreme importance of non-violence, and Gandhi's unique and unrealized vision of a new India after the departure of the British. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Assembled with skill and sensitivity, this selection of brief and incisive quotations range from religion and theology, personal and social ethics, service, and international and political affairs, to the family, education, culture, Indian problems, and Gandhi's most original concept, satyagraha - group nonviolent direct action. Some quotes from this book: Ahimsa is the highest ideal. It is meant for the brave, never for the cowardly. Eating for the sake of pleasure is a sin like animal indulgence for the sake of (...) it. The real meaning of economic equality is 'to each according to his need'. Without prayer there is no inward peace. (shrink)

Mahatma Gandhi was one of those rare human beings who was simultaneously a theoretician and practitioner of tolerance. Gandhi was possessed of an inner conviction that tolerance was not only one of the key words of his own century but of centuries still to come. It is in this sense that his ideas on non-violence and tolerance transcend the context of India itself, even though these ideas were initially conceived in relation to India's independence and future. Nevertheless, in spite (...) of what may seem obvious, it is no mere truism to state that Gandhi would not have been Gandhi had he not been born Indian. We say this in order to underscore that Gandhi's concept of tolerance was rooted in Indian culture. (shrink)

In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi (...) such examples are only a small part of violence overall. For Gandhi, violence and nonviolence are multidimensional, encompassing our personal ego-driven desires and our widespread economic exploitations. Each dimension of violence or nonviolence is both causal and conditioning, beginning with the experiences of children. Ahimsa should therefore be approached as relational and interconnected. Gandhi approaches the structural violence of the status quo by insisting upon transformative structural nonviolence. Gandhi’s approach to Truth or Satya requires a distinction between Absolute Truth and relative truth. Although Gandhi works with an experiential knowledge of Absolute Truth, he was not an absolutist. Gandhi’s primary focus was upon relative truth, which yields temporary and imperfect ‘glimpses’ of the absolute. In relations with others, we seek kinship with bearers of relative truth. This is the significance of Gandhi’s claim that means and ends are intertwined. With others we seek mutual discovery of relative truths generating greater relative truth. Gandhi’s well known Absolute Nonviolence may prevent us from apprehending its relationship to relative transformations in contextual situations. (shrink)

This book presents the first systematic critical exploration of the philosophical and political thoughts of Mahatma Gandhi and Sri Aurobindo, both pioneers of modern Indian thought. Bringing together experts from across the world, the volume examines the thoughts, ideas, actions, lives and experiments of Mahatma Gandhi and Sri Aurobindo on themes such as radical politics and human agency; ideals of human unity; social practices and citizenship; horizons of sustainable development and climate change; inclusive freedom; conceptions of swaraj; interpretations (...) of texts; Sri Aurobindo's views on Indian culture; integral yoga; transformative leadership; Anthropocene and alternative planetary futures. The book discusses the contemporary legacies and works of the two influential thinkers. It offers insights into historical, philosophical, theoretical, literary and sociological questions that establish the need for transdisciplinary dialogues and the relevance of their visions towards future evolution. This book will be useful to scholars and researchers of political science, Indian political thought, comparative politics, philosophy, Indian philosophy, sociology, anthropology, modern Indian history, peace studies, cultural studies, religious studies and South Asian studies. (shrink)

An exposition of the philosophy of the Indian teacher, Dattatreya. The author writes as a student and a disciple.--C. L.

: Gandhi can serve as a valuable catalyst allowing us to rethink our philosophical positions on violence, nonviolence, and education. Especially insightful are Gandhi's formulations of the multidimensionality of violence, including educational violence, and the violence of the status quo. His peace education offers many possibilities for dealing with short-term violence, but its greatest strength is its long-term preventative education and socialization. Key to Gandhi's peace education are his ethical and ontological formulations of means-ends relations; the need to uncover root (...) causes and causal determinants and to free oneself from entrapment in escalating cycles of violence; and the dynamic complex relation between relative and absolute truth that includes analysis of situated embodied consciousness, tolerant diversity and inclusiveness, and an approach to unavoidable violence. (shrink)

To many in India and elsewhere, the life and thoughts of Mohandas Karamchand Gandhi are a source of inspiration. The idea of non-violence was pivotal in his thinking. In this context, Gandhi reflected upon the possibility of what is now called ‘euthanasia’ and ‘assisted suicide’. So far, his views on these practices have not been properly studied. In his reflections on euthanasia and assisted suicide, Gandhi shows himself to be a contextually flexible thinker. In spite of being a staunch defender (...) of non-violence, Gandhi was aware that violence may sometimes be unavoidable. Under certain conditions, killing a living being could even be an expression of non-violence. He argued that in a few rare cases it may be better to kill people who are suffering unbearably at the end of life. In this way, he seems to support euthanasia and assisted suicide. Yet, Gandhi also thought that as long as care can be extended to a dying patient, his or her suffering could be relieved. Since in most cases relief was thus possible, euthanasia and assisted suicide were in fact redundant. By stressing the importance of care and nursing as an alternative to euthanasia and assisted suicide, Gandhi unconsciously made himself an early advocate of palliative care in India. This observation could be used to strengthen and promote the further development of palliative care in India. (shrink)

Mahatma Gandhi is regarded as an apostle of nonviolence. But his own thought prioritized truth as the final goal and nonviolence only as the preferred means to achieve the goal. Hence, it is of utmost importance to understand clearly what Gandhi meant by “truth.” Gandhi himself did not offer great help in communicating his concept of truth. He claimed, though, that it was easier for him to grasp truth as he conceived it and that he struggled to grasp nonviolence. (...) Kishorlal Mashruwala, an intellectually inclined close associate and follower of Gandhi wrote a book called Gandhi Vichar Dohan or Quintessence of Gandhi’s Thought in Gujarati. Mashruwala was a clear and systematic thinker and Gandhi approved of the book as accurate depiction of his own, Gandhi’s, thinking. The book has never been translated in English. The present work, Mahatma Gandhi’s Thought: Philosophy of Truth and Nonviolence, by Professor Ramesh N. Patel, is first in publishing relevant parts of that book. It clarifies the dual concept of truth that Gandhi developed and worked with. The concept sports highly original and innovative thinking that, at the same time, reflects an ethic that would challenge anyone to the extreme. Greatness of Gandhi is made obvious when it is realized that he lived this original concept of extremely challenging truth ethic fully through his life. The present work goes ahead to show how Gandhi’s concept of truth logically works as the prime source from which nonviolence and other Gandhian concepts are derived. It also presents Gandhi’s overall thought in a philosophically systematized manner. This is its unique feature compared to the enormous literature available on Gandhi which keeps painting him just as an apostle of nonviolence, focusing on his politically dramatic years. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 57 Heft: 3 Seiten: 418-428.

Social protection programs have been an important part of development process and planning in India since its Independence. However, after sixty-five years, around one-fourth of its population lives in poverty. Despite a plethora of social protection programs, vulnerable groups among the poor have not been well targeted. However, the recent paradigm shift towards rights-based legislations may have hit the right chord with its self-targeting mechanism. The Right to Work, or the Mahatma Gandhi National Rural Employment Guarantee Act (MGNREGA) provided (...) employment to almost 55 million households and spending nearly 8 billion US dollars in April 2010–March 2011. Participation of women and socially backward groups has been exceptionally high. This paper analyzes the policy provisions, implementation and monitoring mechanism of MGNEGA to argue that policy designs with legal enforceable mechanisms and collaborative governance systems can lead to empowerment of the marginalized sections. (shrink)

Gandhi can serve as a valuable catalyst allowing us to rethink our philosophical positions on violence, nonviolence, and education. Especially insightful are Gandhi's formulations of the multidimensionality of violence, including educational violence, and the violence of the status quo. His peace education offers many possibilities for dealing with short-term violence, but its greatest strength is its long-term preventative education and socialization. Key to Gandhi's peace education are his ethical and ontological formulations of means-ends relations; the need to uncover root causes (...) and causal determinants and to free oneself from entrapment in escalating cycles of violence; and the dynamic complex relation between relative and absolute truth that includes analysis of situated embodied consciousness, tolerant diversity and inclusiveness, and an approach to unavoidable violence. (shrink)