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| The Normative Ethics of Gandhian Nonviolence |
File Information
| Document Information | Details |
|---|---|
| Title | The Normative Ethics of Gandhian Nonviolence |
| Article Credit | Journal of Bioresource Management, ISSN: 2309-3854, Year: 2013, (Pubd in: Academia.edu) |
| Author | Not found |
| Subject | A philosophical analysis of Mahatma Gandhi's ethics of nonviolence, classifying it within contemporary normative ethics as an absolutist deontological principle. |
| Category | Philosophy |
| Institution | Wright State University |
| Country of Publication | United States |
| Main Topics | Gandhian nonviolence, Normative ethics, Deontology, Consequentialism, Intrinsic vs. instrumental value, Absolutism vs. threshold constraints, Satyagraha, Ahimsa |
| Number of Pages | 100 |
| Language | English |
| File Type | |
| File Size | 388.4 KB |
Summary Note of this Document
This thesis, submitted for a Master of Humanities at Wright State University, provides a philosophical examination of Mahatma Gandhi's ethical principle of nonviolence, situating it within the framework of contemporary normative ethics as outlined by Shelly Kagan. The author, Jacob Nathaniel Bauer, argues that Gandhian nonviolence is best understood as an absolutist deontological constraint rather than a consequentialist optimific rule. The work systematically addresses three central questions: whether nonviolence is primarily instrumentally or intrinsically significant, whether it belongs to consequentialism or deontology, and whether it functions as an absolute or threshold constraint. Bauer concludes that Gandhi viewed nonviolence as both instrumentally and intrinsically valuable, but with primary emphasis on its intrinsic worth, thus aligning with deontology. Furthermore, despite Gandhi's acknowledgment that nonviolence is often an impossible mandate, he considered it an absolute moral law. The thesis clarifies key terminology, distinguishing between un-violence (nonviolence of the weak), nonviolence (ahimsa, nonviolence of the strong), and nonviolent resistance (satyagraha). It also explores Gandhi's definitions of violence, emphasizing the role of intention. The study contributes to bridging Gandhian thought with Western philosophical ethics, offering a coherent normative factors theory and laying groundwork for future research on foundations and applied ethics.
Core Themes
- Intrinsic vs. instrumental value
- Deontology vs. consequentialism
- Absolutism vs. threshold constraints
- Ahimsa and satyagraha
- Intentions and motives in ethics
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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