Worldview of Mahatma Gandhi - Case Study Example

This work deals with the world view of the great personality and superior human being, as depicted by Einstein, Mahatma Gandhi, who dedicated his life to serve humanity with non- violence or ahimsa. He was a strong advocate of selfless action. His views regarding politics caused him to make assertions against the policies of unjust institutions. His strong belief with regard to the superior culture of India was invincible. He was a strong believer of God and religion. Satyagrahi is the hall mark of his submission to violence without protest. On several occasions he succeeded in restoring peace by applying his forceful personality upon violent and agitated mobs. His strong struggles against social injustice eventually brought about the end of apartheid applied against Indians in South Africa. His firm efforts against the despotic and exploitative British Rule over India, through his non-violent demonstrations, made India independent of alien rule. I am a strong advocate of harsh resistance if violence is exercised against me. In contrast to the views of non-violence by Mahatma Gandhi, I strongly believe in resorting to physical violence, in order to control the perpetrator of violence against me. [Name of the Student] [Name of the Professor] [Name of the Course] [Date] Worldview of Mahatma Gandhi Generations to come, it may well be, will scarce believe that such a man as this one ever in flesh and blood walked upon this Earth. Albert Einstein. Unlike the prominent personalities of his era, Gandhi was totally opposed to violence. His weapon against the ever present violence was his life. Thus, Gandhi engaged in well planned fasts to make the warring sections of society see things from his perspective (Parekh 23). In addition to the incomparable Einstein, several authors have declared Mohandas Karamchand Gandhi to be a superior human being, if not a prophet. Gandhi was keenly interested in establishing a utopian society on earth, and procuring independence for India was a first step in this process. He was an extraordinary man, who had systematically subjected himself to deep self-scrutiny and engaged in deep reflection upon events (Tidrick xi). As such, the unprecedented violent killings in Noakhali district of Bengal presented an opportunity for Gandhi to employ his methods to restore peace. This great man proceeded to the epicentre of the violence, without even a modicum of caution for his own welfare. The way to this area of extreme violence was thorny and filthy. However, Gandhi proceeded, sometimes even barefoot, upon his mission of peace (Parekh 23). His feet were blistered and bleeding, from the rough use they had been put to, but the undeterred Mahatma (high souled or venerable), was not one to relinquish his objective. In addition, to the difficult terrain, his life was threatened on several occasions. Nevertheless, Gandhi drew upon his seemingly inexhaustible energy. Employing the force of his personality to the maximum, the Mahatma commenced the daunting task of restoring peace. The enraged and bloodthirsty mobs harkened to his message and were becalmed. The violence ceased and the great man’s unselfish task was complete (Parekh 23). Gandhi’s conviction in the power of non-violence brought the rioting to an end. In addition, in the aftermath of the Indian independence, Calcutta was transformed into an arena of mass violence. Perhaps the first great leader to reach this place was Gandhi. He pleaded impassionedly with the populace to eschew violence, but his efforts were in vain. When everything else failed to restore peace, the Mahatma commenced a fast unto death on 2 September 1947. It took three days for the enraged mobs to become quiescent. Many of the perpetrators of the violence, came to him and in tears promised to ensure that no further violence would occur. This great achievement of Gandhi was aptly described by Lord Mountbatten, the last viceroy of British India, as something that even the government would have been hard pressed to accomplish (Parekh 23). These incidents illustrate the conviction of Gandhi that physical force was vastly subservient to the force of the soul. Such was the world view of the Mahatma. Gandhi was a very strong advocate of ‘Ahimsa’ or non-violence. In his opinion it constituted a spiritual forced with an accompanying moral ideology. Undoubtedly, Gandhi derived tremendous power from his understanding of non-violence. From his perspective, it was a substantive spiritual and moral force. He had repeatedly emphasized that at the center of Ahimsa was a force that was self-acting (Borman 3). The Mahatma had described, in his writings that the existence of the soul was independent of the physical body. Similarly, Ahimsa did not require physical assistance for its outcome or propagation, and constituted a force or principle that was independent. In addition, non-violence transcended space and time. Gandhi’s concept and methods were founded on the inherent attributes and powers of Ahimsa (Borman 3). In addition, he believed that his actions were channels for the transmission of non-violence. Non-violent activities, according to Gandhi, were such that they supplanted violence by resorting to the force of the soul. This had the outcome of nullifying evil. In the words of Gandhi, non-violence was the greatest force in the world. Moreover, non-violence was to be an active exercise, and could not be practiced in a passive manner (Borman 3). Moreover, Gandhi used to proclaim that civilization was not the result of a peculiar fault of the English. It was his firm conviction that civilization was corrupting and bringing the European nations to ruin. The unqualified desire to achieve material progress at any cost, and the vices emerging from the efforts to achieve this unquenchable craving had served to destabilize the ethical traditions inherited by these countries (Baum 43). Furthermore, it could be contended that Gandhi termed the process of modernization as civilization. On occasion, Gandhi had exhorted the Indians to pity the English for their attempt to modernize their society. The English had inherited an ancient ethical culture, which their imperialistic greed had ruined beyond redemption. The English civilization was described, by Gandhi, as being self-destructive, and their society on the verge of collapse (Baum 43). The Mahatma was a keen student of the Srimad Bhagavad-Gita. He was given to referring to the heart of man as the battlefield of Kurukshetra, where this great and unique message had been delivered. It was imperative for mankind to engage in detached or selfless action. Such action becomes possible, only when one undertakes devotion, service to others, and sacrifice. Strictly speaking, the discipline of such action or Karma Yoga, which entails Ahimsa, leads to the realization of God. The true realization of God requires the aspirant to see Him in all that lives, and to recognize oneness with all creation (Richards 33). Gandhi’s vision and his comprehension of the correlation between truth and Ahimsa were the result of his cultural and religious tradition, and this was buttressed by his reading of Lev Tolstoy’s works. His lingering doubts regarding the efficacy of non-violence were dispelled forever, after perusing Tolstoy’s ‘The Kingdom of God is Within You’ (Richards 33). According to Gandhi, the sufferings of the person being subjected to violence, produce a major effect upon the perpetrator of the violence, when the former submits to the violence without any protest. Such submission to violence is the hallmark of the Satyagrahi. This outlook of Gandhi prompted him to recommend to law breakers to submit to punishment, even if the laws were unjust. The suffering of these individuals would produce a beneficial effect upon society and promote truth (Haskar 67). In addition, it had been repeatedly emphasized by Gandhi that the commonly held view of politics, as nothing more than the pursuit of power that was attempted to be procured via the framework of the state and through the electoral and legislative processes was to be eschewed. The Mahatma held a strong opinion regarding politics. This was opposed to the majority of the Western perceptions. He stressed that politics was not to be regarded as an autonomous area of life that was guided by its own assumptions and principles (Godrej 291). Gandhi, believed that unjust institutions, laws, and rules had to be changed or abolished. This point of view was supported by several scholars, such as Rawls, who contended that there were circumstances under which it would be justified to engage in civil disobedience to protest against unjust laws. Gandhi and Rawls conceded that an individual breaking the law to protest injustice had to undergo punishment (Walz and Ritchie 214). The activism of Gandhi against social injustice commenced with his efforts to eliminate apartheid being practiced against the Indians of South Africa. Thereafter, he shifted his efforts to achieving independence for India. His ethical response to economic materialism constitutes a condemnation of the colonialist influenced industrial capitalism (Walz and Ritchie 214). It was the aim of Gandhi to render most features of daily action, pertaining to the improvement of society, an integral part of the political realm. On several occasions, Gandhi had pointed out the distinction between power politics and true politics. The latter, according to him, facilitated moral and social progress. It was the firm conviction of Gandhi that violent methods were far inferior to non-violent interventions, which were much more effective in the long run. As such, it can be surmised that Gandhi was an icon of selfless service and sacrifice towards humanity. His strong and unwavering commitment to truth and non- violence proved to be unrivalled and unconquerable. Annotated Bibliography Resource #1 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Nationalism, religion, and ethics. Text book From home page of GCU, went to student life, library, Research & Resources, and then Ebrary. In the search dialog box, typed ‘Mahatma Gandhi’. This source describes Gandhi’s view that the extant civilization was driving the European nations to disaster. Permalink http://site.ebrary.com.library.gcu.edu:2048/lib/GrandCanyon/docDetail.action?docID=10132773&p00=nationalism%2C%20religion%2C%20ethics# Student Summary The English had inherited an ancient and moral culture from their forefathers. However, the greed induced by imperialism, served to ruin this great heritage. Moreover, the English, upon encountering Indian society, endeavored to change it and make it akin to their depraved mores. Gandhi advised his countrymen to pity the English for their folly. This article clearly spells out the moral deprivation of the English. GCU Style Citation Baum, G. Nationalism, religion, and ethics. McGill-Queens University Press, 2001. Resource #2 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Gandhi and Non Violence. Text book Searched in google books on the Internet. This resource emphasizes the supremacy of soul force over physical force. Permalink http://books.google.co.in/books?id=U6DE9OUvrTEC&printsec=frontcover&dq=Gandhi+and+Non+Violence&hl=en&sa=X&ei=n1nnU53PKZTm8AXZ5YH4CA&ved=0CCcQ6AEwAg#v=onepage&q=Gandhi%20and%20Non%20Violence&f=false Student Summary Borman, vividly portrays the Mahatma’s fundamental tenet that soul force is vastly superior to physical force. Another major feature of this article is that it describes the total commitment of Gandhi towards nonviolence or Ahimsa. GCU Style Citation Borman, W. Gandhi and Non Violence. Albany, NY, USA: State University of New York Press, 1986. Resource #3 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Nonviolence and Gandhis Truth: A Method for Moral and Political Arbitration. Academic Journal From home page of GCU, went to student life, library, Research & Resources, and then Find Journal Articles. In the search dialog box, typed ‘Mahatma Gandhi’. This resource demonstrates the insight of Gandhi in mediating between competing claims of truth in politics. Permalink http://eds.b.ebscohost.com.library.gcu.edu:2048/eds/pdfviewer/pdfviewer?vid=5&sid=de44d673-c1db-41ea-a269-090184ffbd00@sessionmgr114&hid=102 Student Summary With respect to the term politics, Gandhi had repeatedly stressed that it was merely, the pursuit of power. His vision was a system wherein the improvement of society was a primary feature of politics. GCU Style Citation Godrej, F. "Nonviolence and Gandhis Truth: A Method for Moral and Political Arbitration." The Review of Politics 68.2 (2006): 287-317. Resource #4 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi The Philosophy of Mahatma Gandhi for the Twenty-First Century. Text book Searched in google books on the Internet. This resource illustrates one of the most potent weapons in the arsenal of Gandhi. Permalink http://books.google.co.in/books?id=LTe_AAAAQBAJ&pg=PA58&dq=The+Philosophy+of+Mahatma+Gandhi+for+the+Twenty-First+Century&hl=en&sa=X&ei=3WLnU5zCBM-58gWM4oCgBQ&ved=0CBoQ6AEwAA#v=onepage&q=The%20Philosophy%20of%20Mahatma%20Gandhi%20for%20the%20Twenty-First%20Century&f=false Student Summary The Mahatma was totally convinced that non-violence would achieve the desired objective, whereas violence could prove to be unreliable in many cases. When a person voluntarily submits to violence, then the perpetrator of the same will be affected in a profound manner. GCU Style Citation Haskar, V. "Satyagraha and the Right to Civil Disobedience." Allen, Douglas. The Philosophy of Mahatma Gandhi for the Twenty-First Century. Lexington Books, 2008. 63-98. Resource #5 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Gandhi. Text book From home page of GCU, went to student life, library, Research & Resources, and then Ebrary. In the search dialog box, typed ‘Mahatma Gandhi’. This resource describes the dynamism and stubbornness with which Gandhi carried out his convictions. Permalink http://eds.a.ebscohost.com.library.gcu.edu:2048/ehost/ebookviewer/ebook/bmxlYmtfXzEyMzMwX19BTg2?sid=7a3bc50a-7b16-471f-8dab-8c84d8b56c66@sessionmgr4001&vid=0&format=EB&lpid=lp_COVER-2&rid=0 Student Summary Gandhi never feared for his life, and used his life as a device to secure his goals. His strength of purpose and will were indomitable. In many instances, he forced enraged mobs to become tranquil. His methods were non-violent. One of his main strategies was to undertake a fast unto death. This invariably caused the people to listen to him. GCU Style Citation Parekh, B C. Gandhi. Oxford, UK: Oxford University Press, 1997. Resource #6 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi The philosophy of Gandhi. Text book From home page of GCU, went to student life, library, Research & Resources, and then Ebrary. In the search dialog box, typed ‘Mahatma Gandhi’. This resource describes Gandhi’s absolute trust in truth. His world view was to a considerable extent, shaped by the Srimad Bhagavad-Gita. Permalink http://site.ebrary.com.library.gcu.edu:2048/lib/grandcanyon/docDetail.action?docID=10093533 Student Summary Gandhi was a serious student of the Srimad Bhagavad-Gita. Unlike other scholars, he practiced the exhortations in this holy work, in his daily life. Several of his teachings to the masses were based upon the principles enumerated in this great work. He was also influenced by the works of Tolstoy, the great Russian author. GCU Style Citation Richards, G. The philosophy of Gandhi. Humanities Press, 1991. Resource #7 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Gandhi. Text book From home page of GCU, went to student life, library, Research & Resources, and then Ebrary. In the search dialog box, typed ‘Mahatma Gandhi’. This resource, concentrates upon the religious aspect of Gandhi, and the manner, in which, in the considered opinion of the authoress, he had combined ideas from several religions and ideologies. Permalink http://site.ebrary.com.library.gcu.edu:2048/lib/grandcanyon/docDetail.action?docID=10178010 Student Summary Gandhi was keen to rid the world of colonialism. His principal interest, in this endeavor, was to liberate his nation from the tyrannical British. He wanted to establish an exemplary worldwide society that would coexist peacefully and contentedly. GCU Style Citation Tidrick, K. Gandhi. London: IB Tauris & Co, 2006. Resource #8 Topic Resource Name Resource Type Explain how you accessed your resource. Explain how the resource is relevant to your essay topic? Mahatma Gandhi Gandhian principles in social work practice: Ethics revisited. Academic Journal From home page of GCU, went to student life, library, Research & Resources, and then Find Journal Articles. In the search dialog box, typed ‘Mahatma Gandhi’. The path breaking developments in science and technology have brought to the forefront the importance of ethics and values. Permalink http://search.proquest.com.library.gcu.edu:2048/socscijournals/docview/215272111/3B8933353CAD49F1PQ/35?accountid=7374 Student Summary It was vehemently declared by Gandhi that institutions, laws and rules that were patently unjust had to be either discarded or altered. The method prescribed for fighting unjust laws was civil disobedience. Furthermore, Gandhi advocated an ethical response to economic materialism, thereby denouncing colonialist inspired industrial capitalism. GCU Style Citation Walz, T and H Ritchie. "Gandhian principles in social work practice: Ethics revisited." Social Work 45.3 (2000): 213-222. Read More