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| Gandhi’s Ahimsa- A Critical Review at the Critical Time of War against Terrorism |
File Information
| Document Information | Details |
|---|---|
| Title | Gandhi’s Ahimsa- A Critical Review at the Critical Time of War against Terrorism |
| Article Credit | SSRN Electronic Journal, ISSN: 1556-5068, Vol.: 2, Issue: 12, Year: 2011, (Pubd in: Academia.edu) |
| Author | Chaudhry Muhammad Jamil Ur Rehman (Doctoral Candidate, Lahore University of Management Sciences (LUMS); Research Associate SBE, University of Management and Technology; Student M.Phil Business Administration, Superior University/College; Rector/CEO, Superior University; Assistant Professor, Hailey College of Commerce, University of the Punjab) |
| Subject | A critical analysis of Gandhi's concept of Ahimsa (non-violence), evaluating its theoretical and practical feasibility, especially in the context of the war on terrorism, and proposing a broader framework for its application. |
| Category | Academic Article |
| Institution | Lahore University of Management Sciences (LUMS), University of Management and Technology, Superior University, University of the Punjab |
| Country of Publication | USA |
| Main Topics | Definition and interpretation of Ahimsa, Practical impossibility of pure Ahimsa, Arguments for violence as natural or preferable, Gandhi's ideology and its critique, Worldviews on power and violence, Applicability of Ahimsa across political systems, Need for a broader framework to define Ahimsa |
| Number of Pages | 6 |
| Language | English |
| File Type | |
| File Size | 218.0 KB |
Summary Note of this Document
This article critically examines Gandhi's concept of Ahimsa (non-violence) in the context of the contemporary war on terrorism. The authors argue that while Ahimsa is a noble ideal, it is practically impossible to follow in its purest form. They analyze the definition of Ahimsa, highlighting its active and comprehensive nature, and then evaluate its feasibility through two parallel lines: one asserting that pure Ahimsa is unattainable, and the other suggesting that violence is natural or even preferable in certain situations. The paper discusses various critiques of Gandhi's ideology, including the circularity of equating violence with evil and the impracticality of the inseparability of means and ends. It also explores different worldviews on power and violence, and questions whether Ahimsa can be practiced in all political systems, particularly under totalitarian regimes. The authors identify three groups interpreting Ahimsa differently—literals, morals, and justifiers—leading to its dilution as a socially constructed slogan. Ultimately, they propose that for Ahimsa to be meaningful, it must be defined within a broader framework, possibly divine, that can distinguish justified violence from evil violence. The paper concludes that an isolated concept of Ahimsa is insufficient and can be misused by the powerful.
Core Themes
- Theoretical and practical evaluation of Ahimsa
- Critique of Gandhi's ideology
- Violence as natural or preferable
- Worldviews on power and violence
- Need for a broader framework for Ahimsa
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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