Gandhian Thought

1. EARLY LIFE ……………………………………………………………… 1-27 Education Life as an English Gentleman Birth of a Leader Gandhi’s Arrival in India Transvaal Condition Influence of John Ruskin Writing Gandhi’s vows to Brahmacharaya Asiatic Law Amendment Ordinance The First Satyagraha and its Success Gokhale’s visit and Withdrawal of Black Act 2. GANDHI’S ARRIVAL IN INDIA ………………………………… 28-4 Satyagraha Ashram, Ahmedabad First Satyagraha experiment in India War Conference Jallianwalla Bagh Calling Civil Disobedience a Himalayan Blunder Boycott of Hunter Committee Gandhi’s Leadership Gandhi’s Fast 3. VARIOUS MOVEMENTS ………………………………………… 43-54 Gandhi as a Mass Leader Diminishing Popularity of Gandhiji All Parties Conference Nehru Report Civil Disobedience Eleven Points 4. SECOND PHASE OF MOVEMENTS ……………………… 55-73 Dandi March The Gandhi-Irwin Pact Poona Pact Retirement From Congress Difference over World War-II {iii} 5. GANDHI’S LEADERSHIP ……………………………………….. 74-90 ‘Do or Die’ Mantra The Cabinet Mission Rajaji Formula Simla Conference Interim Government Formula Politician to Saint Partition Plan 6. TOWARDS FREEDOM ……………………………………………. 91-94 Independence Gandhi’s Helplessness 7. GANDHI’S SOCIAL PHILOSOPHY ………………………. 95-111 Love for Truth What is Truth? Non-Violence means Love Travesty of Non-Violence Critique of Violence The Ends and the Means Faith in Moksha Gandhi’s Sarvodaya Concept of Trusteeship Varna Dharma Concept 8. GANDHI’S IDEAS OF A PLANNED SOCIETY …………………………………………… 112-117 Village Reconstruction Eradication of Untouchability Gandhi’s Moral Philosophy Swadeshi and Swarajya Sarvodaya 9. NON-VIOLENCE …………………………………………………. 118-125 Non-Violence in Economic, Political and Social Fields Gandhi and Force {iv} 10. GANDHI AND SOCIALISM …………………………………. 126-130 Gandhian Socialism Sarvodaya Samaj Gandhi the Utopian Gandhian Socialism Vs World Socialism 11. GANDHIAN PHILOSOPHY OF EDUCATION …….. 131-139 Gandhi’s Ideas on Education Craft- Centred Education Gandhi’s Aims of Education Message to Students Gandhi’s Programme of Education 12. GANDHI’S PHILOSOPHY OF SATYAGRAHA ……. 140-152 Gandhi’s Experiments: The Salt Satyagraha Faith in Truth Qualities of A Satyagrahi Satyagraha: A Weapon to Counter Evil Satyagraha is not Cowardice Strength of Satyagraha Satyagraha Principle Dictates of God 13. RELIGION AND POLITICS…………………………………. 153-157 No Religious Movements without Politics Purity in Politics is Essential Politics is for the liberation of the Country Moral Courage is essential in Politics Secrecy has no Place in Politics 14. THE ECONOMIC PHILOSOPHY OF GANDHI …… 158-161 Background of Gandhian Economic Thought The Economic Structure of Gandhian State 15. THEORY OF TRUSTEESHIP ………………………………. 162-164 Non-Possession and Non-Stealing Bread Labour Gandhi on Decentralisation of Industries {v} 16. GANDHI ON FAMILY PLANNING ……………………… 165-167 Late Marriages Brahmacharya Ashram Vyavastha 17. GANDHI AND MARX AS POLITICAL PHILOSPHERS ……………………………….. 168-173 Gandhi was a Philosohical Anarchist Gandhi as a Moralist 18. ENDS AND MEANS ……………………………………………… 174-180 Inner Values Strength Did Gandhi fail Gandhi as a Law-abiding Citizen Truth and Non-Violence Second Best State Gandhian Swaraj 19. IDEAL STATE ………………………………………………………. 181-184 Supporter of Universal Franchise Emphasis on Duties Gandhi and Hinduism Right and Duty Gandhi’s Love for Hinduism Gandhi’s Doctrine of Self-Reliance 20. SPIRITUAL INTERPRETATION OF HISTORY…… 185-191 Importance of Religion Voluntary Suffering Inner Voice God both Law and Law Giver God is Perfection God and Evil Uncontrollable Optimision MULTIPLE CHOICE QUESTIONS………………192-20

Papers and proceedings.

The father of Indian independence, Gandhi was also a political theorist who challenged mainstream ideas. Sovereignty, he said, depends on the consent of citizens willing to challenge the state nonviolently when it acts immorally. The culmination of the inner struggle to recognize one’s duty to act is the ultimate “Gandhian moment.”

If there is only one book about Mohandas Karamchand Gandhi that you need to read today, make Gandhian Thought, New World, New Dimensions by Ravindra Kumar be the book. There are many Gandhian scholars around the world but Kumar is peerless. What sets Kumar apart from the other scholars is that like Gandhi he is Indian, and he understands the culture and customs behind the teachings and the philosophy. One can never study Gandhi and try to separate him from his ethnology. He is a noteworthy researcher. Kumar s interpretation of Gandhi and his ideas is outstanding. Kumar, an educator who has authored over a hundred books, has emerged as one of the great thinkers of our time, and a leading Gandhian scholar. In this book he articulates on Satyagraha, the Sustainable Culture of Peace and how the Gandhian philosophy applies in current international conflicts, Sudan, Myanmar, Iraq, Iran, and outer countries. The book also addresses the fundamental question, is Gandhi relevant today? This book should be a required reading for all individuals who are interested in peace and the Gandhian theory. This book is a necessary read.

Gandhian Thought Can Be Evaluated In Two Perspectives. One Is What Gandhi Basically Stands For. He Distrusted Industrialism And Had The Courage To Decry Industrialization With Mass Production Even When It Was At Its Peak. In That Spirit Gandhian View Of Human Society Is An Alternative To Modern Industrial Society.In The Other Perspective, Gandhian Thought Is Evaluated In Terms Of The Needs And Requirements Of The Existing Society And An Attempt Is Made To Reinterpret It To Suit Those Requirements. In This Endeavour, The Basic Spirit Of Gandhian Ideals, Very Often, Is Sacrificed Or Compromised.The Present Book Gandhian Theory Of Social Reconstruction Analyses Gandhian Thought In The First Perspective And Thereby Provides A Rational And Viable Framework Of Post-Industrial Human Society After Gandhian Ideals.It First Establishes That There Is The Need To Find An Alternative To Industrial Society And That The Alternative Could Be Based On Spirituality. The Concept Of Spirituality Is Discussed Here In Secular And Sociological Terms Avoiding All Jargons Of Various Religions And Philosophy.Further, The Book Propounds A New Unconventional Classification Of Human Motivation Encompassing The Entire Gamut Of Motivational Urge.It Also Introduces The Concept Of Soul Force As A New Dimension To The Realms Of Theory And Practice Of Social Reconstruction. This Is Based On The Awakening Of The Soul To Its Potential Or Force That Gives Strength To The Individual At Least To Uphold One S Dignity And Self-Respect Which Are Being Violated In The Present Society Whether Of The West Or Of The East. For Creating And Sustaining Soul Force, This Theory Provides Appropriate Instruments And Methods.The Book Also Outlines The Constitution Of A Non-Violent Society Incorporating Such Ingredients As May Lead To The Emergence Of A Non-Violent And Spiritual Social Order. The Book Then Goes On To Discuss The Method Of Non-Violent Action In The Manner Of A Process As A Gandhian Technique For Conflict Resolution, Fighting Against Social Injustice And Exploitation And Rebuilding The New Society.One May Ridicule The Theory As Utopian. But The Goals Should Always Be Set On The Highest Side Even Though They May Never Be Realized In Their Completeness. One Should Constantly Try To Reach Them As High As Possible To The Best Of One S Capacity. The Goals Should Never Be Set On The Lower Level.This Book Opens Up Many New Vistas For Research And Joins The Current Debate In Political And Economic Fields On Social Reconstruction Going On Since The Second World War And More So After The Collapse Of Communism In Soviet Russia And The 9/11 Events That Have Agitated The Human Conscience.

When Mahatma Gandhi died in 1948 by an assassin's bullet, the most potent legacy he left to the world was the technique of satyagraha (literally, holding on to the Truth). His "experiments with Truth" were far from complete at the time of his death, but he had developed a new technique for effecting social and political change through the constructive conduct of conflict: Gandhian satyagraha had become eminently more than "passive resistance" or "civil disobedience." By relating what Gandhi said to what he did and by examining instances of satyagraha led by others, this book abstracts from the Indian experiments those essential elements that constitute the Gandhian technique. It explores, in terms familiar to the Western reader, its distinguishing characteristics and its far-reaching implications for social and political philosophy.

Mahatma Gandhi Motivated The Indian And The World At Large By An Astounding Amount Of Written And Spoken Words. The Voluminous Work Left Behind By Gandhiji For Posterity Is At Once Enlightening, Enriching But Mind-Boggling. Gandhiji Has Asked Us To Understand The Spirit Of His Writing And Not Merely Find The Meanings. For, Every Term Gandhiji Uses, Has Different Connotations In Different Contexts. Gandhian Thought Processes Promote A Heightened Historical, Political, Spiritual And Of Course An Academic Interest Through A Simple And Direct Language.The Author Has Delved Deep Into Gandhiji S Colossal Collection Of Writing To Compile The Six Volumes Of Encyclopaedia. It Is A Great Job Of Discerning Mind That Has Done The Judicious Selection. More Than 1000 Subject-Headings Have Been Arranged In An Alphabetical Order So As To Facilitate An Easy Reference To Any Subject One May Be Interested In Or Wish To Know Gandhiji S Opinion.The Volumes Will Be Definitely Of Perennial Value, As An Excellent Reference Material To Scholars Of All Disciplines Interested In Gandhian Thought.

When Mahatma Gandhi died in 1948 by an assassin's bullet, the most potent legacy he left to the world was the technique of satyagraha (literally, holding on to the Truth). His "experiments with Truth" were far from complete at the time of his death, but he had developed a new technique for effecting social and political change through the constructive conduct of conflict: Gandhian satyagraha had become eminently more than "passive resistance" or "civil disobedience." By relating what Gandhi said to what he did and by examining instances of satyagraha led by others, this book abstracts from the Indian experiments those essential elements that constitute the Gandhian technique. It explores, in terms familiar to the Western reader, its distinguishing characteristics and its far-reaching implications for social and political philosophy.