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| A Second Look at Aspects of Gandhi's Theory of Non-Violence — A representative image. |
File Information
| Document Information | Details |
|---|---|
| Title | A Second Look at Aspects of Gandhi's Theory of Non-Violence |
| Article Credit | Journal of Social Philosophy, ISSN: 0047-2786 / 1467-9833, Vol.: 9, Issue: 2, Year: 1978, (Pubd in: Academia.edu) |
| Author | Mervyn O'Souza |
| Subject | This paper critically examines Gandhi's theory of non-violence, focusing on his definitions of violence and non-violence, and the inconsistencies arising from his two models of man: the religious model and the educational model. |
| Category | Philosophy |
| Country of Publication | Not clearly identified in the document. |
| Main Topics | Gandhi's theory of non-violence, Definition of violence and non-violence, Models of man in Gandhi's thought, Religious vs. educational model of man, Ahimsa and its traditional roots, Violence and human passions, Non-violence and social change, Gandhi's inconsistencies and paradoxes |
| Number of Pages | 4 |
| Language | English |
| File Type | |
| File Size | 299.3 KB |
Summary Note of this Document
This paper critically examines Gandhi's theory of non-violence, focusing on his definitions of violence and non-violence, and the inconsistencies arising from his two models of man: the religious model and the educational model. The author argues that Gandhi's religious model, which posits a spirit-attached-to-flesh dualism and depreciates the body, leads to a definition of violence as causing pain to any life, rooted in traditional Indian beliefs like reincarnation. In contrast, his educational model recognizes the ontological worth of the body and posits a moral discontinuity between man and animal, leading to a more humanistic view. These unreconciled models create paradoxes in Gandhi's thought, such as justifying the killing of monkeys while condemning violence against humans. The paper also discusses Gandhi's views on the causes of violence, including frustration of needs and the modern state, and his emphasis on self-restraint and love as binding forces. The author concludes by suggesting that a fuller understanding of non-violence requires rethinking both the traditional and Gandhian positions, incorporating insights from biological sciences about the interconnectedness of life.
Core Themes
- Gandhi's theory of non-violence
- Definition of violence and non-violence
- Models of man in Gandhi's thought
- Ahimsa and its traditional roots
- Violence and human passions
Keywords
About Mahatma Gandhi
Mohandas Karamchand Gandhi lived from 1869 to 1948. Born in India, he trained as a lawyer and became a political thinker. Colonial rule repelled him. He opposed it fiercely and eventually led India’s independence movement.
Gandhi pioneered Satyagraha, the power of truth and nonviolent resistance. He put these ideals into practice during political and social upheavals. Over twenty years in South Africa shaped his thinking. That’s where he developed his tactics of nonviolent defiance. He returned to India in 1915 and launched major movements against British rule. Non-Cooperation Movement. Salt March. Quit India Movement. Each one challenged colonial domination.
In 1883 he married Kasturba Gandhi. Marriage and family life remained central to who he was. He spoke powerfully about his beliefs. His writing included Hind Swaraj, Satyagraha in South Africa, and The Story of My Experiments with Truth, his autobiography.
His vision stretched beyond political independence. Religious harmony mattered to him. Social equality. Self-reliance. Women’s rights. Ending untouchability. All of these were part of what he fought for.
Nonviolence and Satyagraha shaped movements worldwide. Civil rights activists drew from his example. Freedom struggles across the globe felt his influence. His approach changed how people thought about resistance and change.
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