Approaching Gandhian Metaethics: Some Methodological Issues (original) (raw)
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Gandhi and Moral Agency: A Study of Political Literature
APA Studies on Asian and Asian American Philosophers and Philosophies, 2022
Despite decades of writings on Gandhi's moral and political thought, some of Gandhi's philosophical moral concepts are still not theoretically articulated. One such concept is Gandhi's idea of moral agency. I critically engage with some recent political-historical literature on Gandhi to extract philosophical discussions in the vicinity of moral agency. For this, I take two related steps. First, I argue that even though this literature presents considerable theoretical discussion of Gandhi's ideas, when considered individually, this literature produces only an incomplete picture of Gandhi's philosophical concepts. Second, I show that a comprehensive view of Gandhi's concepts emerges when grounded in the concept of moral agency. To this second end, I tie together various individual discussions on satya (truth), ahiṃsā (nonviolence), and disinterest to reveal the subliminal presence of detached moral agency in Gandhi's thought.
M. K. GANDHI’S PHILOSOPHY – AN OUTLOOK
Mahatma Gandhi has interpreted various concepts of metaphysics, political and social philosophy together with moral and religious philosophy. Although Gandhi has not given any new doctrine his interpretations on various concepts of philosophy like truth, God, non-violence, satyagraha etc. are enough to call him a philosopher and Gandhism as a philosophy. Metaphysical concept of Ganghiji is revealed in his views on truth, God, soul or mind. Truth is not an attribute of God but God is Truth. So Gandhi asserted that “Truth is God”. Mahatma Gandhi is a humanist and he believes that man is the best creations of God. God is within man. Gandhi’s philosophy of religion gives us a new way of thinking about religion. Gandhi shows his religious tolerance and belief in all religions. Gandhi prescribes certain moral principles for the development of man’s ethical personality. For Gandhiji, Satyagraha is the truth- force or soul-force. Gandhi used the word ‘Swaraj’ for political freedom. This paper is a humble attempt to highlight Gandhi’s contributions towards philosophy from purely philosophical and logical point of view.
Salesian Journal of Humanities and Social Sciences, 2019
Her areas of special interest and research are Moral Philosophy, Gender Studies and Philosophical Psychology. She has published several papers in journals and edited volumes. This paper aims at addressing the points of emphasis laid down by Gandhi in the dispersed frame of his ethical thoughts. Our venture tries to draw the scattered elements of Gandhi's moral thought and ideas in a single frame of analysis and attempts to reflect on the intertwined aspects of them for exploring the potential of an alternative moral stance. Our task is twofold then: developing a discourse on Gandhi's understanding of ethics, and going beyond the same to examine its significance in a broader context.
Gandhi in political theory: Truth, law and experiment
Contemporary Political Theory, 2015
This rich and thought-provoking book provides a thorough examination of the implications for political theory of Mahatma Gandhi's experiments with truth and nonviolence. Gandhi was not a systematic political theorist in the sense that he did not intend to develop or formulate a coherent and comprehensive theory explaining or providing a normative framework for political institutions and forms of social organisation. This was partly (or perhaps largely) for methodological reasons, because of Gandhi's emphasis on experiment through continually testing his ideas about nonviolence, self-rule, social norms, popular mobilisation and a host of other issues in the sphere of political practice. And yet, as Anuradha Veeravalli establishes in this book, this experimental method is in constant dialogue with a profound commitment to certain complex values (such as nonviolence) and political principles (such as swaraj or 'self-rule'). This dialogue forms the basis of Gandhi's selfproclaimed 'experiments with truth'. Gandhi's engagement with political theory provides a serious challenge to many of the presuppositions underlying conventional Western liberal political theory, concerning the place of the individual in society, the role of the state, and perhaps most significantly, the centrality of violence and coercion to forms of social and political organisation. Furthermore, as Veeravalli points out, Gandhi is significant for political theory not only because he presents 'a critique of the presuppositions of modern civilization' (p. 2) but also because he provides an alternative vision of a peaceful society in which the full meaning of nonviolence, swaraj and sarvodaya or 'the wellbeing of all' can be realised, as well as at least some of the conceptual and practical tools needed to build such a society, or what Veeravalli calls 'an alternative modernity' (p. 2). Central to both Gandhi's political, social and even cosmic philosophy and his political practice is his understanding of nonviolence. Here we need to distinguish between what Veeravalli refers to as 'a law of non-violence' and nonviolent action (p. 12); although, Gandhi was of course concerned with both and was hugely Review e7
Relevance of Gandhi’s Ethical Teachings in the Contemporary Era
Satrachee, 2022
Mahatma Gandhi’s ethical teachings are grounded in principles of truth, non-violence, and self-discipline. He emphasizes the importance of moral integrity, advocating for personal and societal transformation through peaceful means. He believed that ethical behaviour stems from an individual’s inner conviction and responsibility towards others, promoting the idea that true change occurs through self-purification and compassion. He rejected materialism and promoted simplicity, urging individuals to align their actions with their values. Gandhi’s teachings have demonstrated the power of non-violent resistance and ethical leadership in the quest for equality and human dignity. In this background, the present study is an attempt to analyze the relevance of Gandhi’s ethical teachings in the contemporary era. He is a man of action and his teachings are always useful for the betterment of individual inner consciences and societal developments.
GANDHI AS MORAL PSYCHOLOGIST: AN APPRAISAL
2017
There are many arguments in academia which attribute Mahatma Gandhi as philosopher or not. As a social and political thinker Gandhi has his own position in our socio-political history and it will remain as it is. Professor Akeel Bilgrami designates, Gandhi as a philosopher and a moralistic political thinker. To some extent, Bilgrami is right because Gandhi's thoughts are conceptual as well as practical. In this paper, my argument is that Gandhi is not a mainstream academic philosopher and also not only a socio-political thinker, but a pragmatic moralist. If we further examine deeper and keenly all of his ideas, then we will find that his thoughts have a peculiar way of understanding about society which is based on morality. Morality does not teach us like ethics, as what is right or what is wrong or how to live a good life, but it teaches us how to build a good character and help to cultivate a good conduct and Gandhi is the best exemplar of it. Thus, this paper will conceptualize Gandhi as a moral psychologist instead of designating him as a philosopher.
Text - Gandhiji’s search for the individual’s moral foundations.pdf
Gandhiji’s search for the individual’s moral foundations, 2022
Kathrin Bouvot – Gianluigi Segalerba Abstract The intent of our investigation is to expose and interpret aspects of Gandhi’s meditation on the Gita. One aim of Gandhi’s meditation on the Gita consists in searching for the foundations of the right moral thought and of the right individual education. The revelation of the Gita is for the individual a journey towards discovery of himself and of his position in the reality; it is a journey towards the discovery of the possible developments of his own soul. Since atman is the ground of all individuals, there is no legitimation for any interpretation of the individuals as mutually separated entities. In Gandhi’s view, the revelation of the Gita gives the individual the right moral education and the right moral foundation; it gives the knowledge of truth, of God, of reality, and of the individual nature. Thanks to the education obtained through the meditation on the Gita, the individual is able to understand the right moral behaviour; this has an immediate effect on the structure and organisation of society as a whole. For society to be morally changed, the individual should develop his moral constitution correctly. There is no right political programme without a previous correct moral education. The responsibility for the development of one’s own life belongs to the individual. The main works of our analysis are Gandhi’s Discourses on the “Gita”, contained in The Collected Works of Mahatma Gandhi, XXXII (November 1926–January 1927), pp. 94–376, and the work of Mahadev Desai, The Gospel of selfless action or The Gita according to Gandhi.
Experimenting with Freedom: Gandhi's Political Epistemology
Constructing the Pluriverse, 2018
This essay highlights the importance of experimentation to Mohandas Karamchand Gandhi’s political epistemology. It examines some core concepts – such as, Satyagraha, Ahimsa, Swaraj – in Gandhi’s thought, and demonstrates the interlinkages between them. In so doing, the essay argues that Gandhi’s epistemology is an amalgam on both empiricism and spirituality, the latter of which draws upon Hindu, Jain, Buddhist, and Christian sources. Gandhi’s experimental epistemology has a specifically political purpose: It tries to bridge racial, ethnic, religious, and linguistic divides by inviting each party in a political conflict to explore Truth. For Gandhi, Truth is never univocal; Truth is perspectival and can be accessed only through the sincere engagement of all parties in political and ethical experimentation. By learning to see the spiritual and the empirical costs of our decisions, the political actor can come closer to the pursuit of Truth.
GANDHIAN PHILOSOPHICAL THOUGHTS: RELEVANCE AND IMPORTUNITY IN 21 ST CENTURY
M. K. Gandhi was a prestigious leader of 20 th century and is often termed as the prognosticator of 21 st century. He was a greatest personality of 20 th century and had a heartfelt influence on world population in relation to many issues (Gupta et al, 2019). He had brought revolution in a nonviolent way of conflict resolution. His teachings imbibed values like truth, peace and non-violence. The aim of this paper is to analyse the importance of Gandhian philosophy during 21 st century, determine whether his teaching has the actual consideration in today's modern world. And also analyse his principles and its relevance in the globalised world of 21 st century. M. K. Gandhi was an ordinary person throughout his student life. His ordinariness began to disappear during his days in South Africa, and he moved upon the way of extraordinariness that made him like a supernal being. His philosophical thoughts emerged out of critical circumstances. He never tied himself with any single philosophical ideology. He imbibed various thoughts in accordance with time and space. His life began with the shyness of a kid and ended with an elevated man or in other words; we can say a super human being. His life attracts everyone in the world who has a feeling of humanity and none is untouched with the milk oh humanity. Each winner of the Nobel Prize for Peace is owed to Mahatma Gandhi. Someway or other Gandhian philosophical thoughts influenced them to act like him to win this prestigious prize for serving humanity. Life of Gandhi is packed with lessons and inspirations that leaves its indelible imprint upon the minds of the readers. He is such a legendary icon that people see him with reverence considering him a divine-like figure. This paper is an attempt to explore the significant Gandhian philosophical thoughts, their origin, impact, and utilization in getting independence and their relevance in this imperialistic and possessive world of the 21st Century. Once M. K. Gandhi was asked whether he was a Hindu? He answered very placidly, "Yes, I am. I am also a Christian, a Muslim, a Buddhist and a Jew." It is not an easy reply. Gandhi Ji lived his words. He never believed in pretentious and boastful life. He was an amalgamation of all existing religions. He never disregarded or criticised any religion. Though he was in favour that every religion has some shortcomings and it should be eliminated. All religion needs reformation in accordance with time, space and environment. No rule can be suitable for all times. He was a regular reader of the Bhagvad Gita. It was like a shelter for him in his agitated mood. He found solace as well as got power from the preaching of Lord Krishna.