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Journal articles on the topic 'Gandhian concept'

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Published: 18 May 2024

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1

Mulia, Pankojini. "Gandhi’s Concept of Sarvodaya for Peace and Sustainability in a Technologically Challenged World." Pedagogical Almanac 30, no. 2 (2022): 226–31. http://dx.doi.org/10.54664/patq3137.

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Mahatma Gandhi was a visionary, a supreme leader, a social activist, a philosopher, and a great freedom fighter. He was the pioneer of truth, love, peace, and non-violence (ahimsa) as the means for a peaceful world. This paper deals with the theoretical and practical relevance of Indian ethics concerning the Gandhian concept of Sarvodaya, used to achieve sustainability, social, economic and environmental uplift. The paper critically evaluates the western model of sustainability, and highlights various theoretical aspects of Indian ethics. Specifically, it focuses on the Gandhian sustainability
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Dalai, Dr Anita. "Gandhian Concept of Human Nature." RESEARCH JOURNAL OF PHILOSOPHY & SOCIAL SCIENCES 46, no. 1 (2020): 38–44. http://dx.doi.org/10.31995/rjpsss.2020.v46i01.05.

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Soni, Jitendra Kumar. "Concept of Sarvodaya: Gandhian Paradigm." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 3 (2022): 08–16. http://dx.doi.org/10.53573/rhimrj.2022.v09i03.002.

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The great idea of ​​Sarvodaya was in Gandhi's mind from the very beginning, which was flourishing in sync with ancient Indian philosophies like Buddha and Jain philosophy and scriptures in which Gita was main etc., but he was engaged in further refine this idea. Through this concept, Gandhi seeks the welfare of all individuals without any discrimination. It is based on the idea that the welfare of every individual can happen only when there is welfare of the entire members of the society.
 Today, when the world is sitting on a pile of atoms, which can blow up at any time with a bang. The
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Ishtiaque Ahmed, Levin. "Gandhi, Guattari and the Decolonization of the Anthropocene." REGAC - Revista de Estudios Globales y Arte Contempor�neo 8, no. 1 (2022): 94–120. http://dx.doi.org/10.1344/regac2022.8.41414.

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This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the
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CHAKRABARTY, BIDYUT. "Universal Benefit: Gandhi's doctrine of Trusteeship: A review article." Modern Asian Studies 49, no. 2 (2014): 572–608. http://dx.doi.org/10.1017/s0026749x13000383.

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AbstractTrusteeship is Gandhi's conceptualization of the contribution of business houses towards social well-being. Trusteeship is a theoretical construct seeking to redefine the relationship between indigenous business houses and the nationalist movement. That Gandhi succeeded in persuading the business men to participate in the freedom struggle, despite adverse consequences, suggests the extent to which Trusteeship was an effective mechanism in political mobilization. Besides elaborating the concept, this paper also argues that Gandhi was indebted to Andrew Carnegie and John D. Ruskin, among
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SULTAN, NAZMUL S. "Self-Rule and the Problem of Peoplehood in Colonial India." American Political Science Review 114, no. 1 (2019): 81–94. http://dx.doi.org/10.1017/s0003055419000601.

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This article theorizes the colonial problem of peoplehood that Indian anticolonial thinkers grappled with in their attempts to conceptualize self-rule, or swaraj. British colonial rule drew its legitimacy from a developmentalist conception of the colonized people as backward and disunited. The discourse of “underdeveloped” colonial peoplehood rendered the Indian people “unfit” for self-government, suspending their sovereignty to an indefinite future. The concept of swaraj would be born with the rejection of deferred colonial self-government. Yet the persistence of the developmentalist figurati
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Zeeshan, Shaikh, and Shahsoor Muhammad Kappiarathel. "Gandhian Thought for Rural Development." June-July 2023, no. 34 (July 3, 2023): 51–60. http://dx.doi.org/10.55529/jsrth.34.51.60.

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This paper focuses on the role of Mahatma Gandhi in promoting the concept of Gram Vikas or rural development. Mahatma Gandhi was a visionary leader who believed that the key to India's progress lay in the development of its villages. He advocated for selfsufficiency and decentralization as fundamental to achieving rural development and called for the use of local resources and skills to promote sustainable and equitable growth. Gandhiji firmly believed that the well-being of India's society was directly connected to the development of its rural areas. The study examines how Gandhiji's philosop
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HAZAMA, EIJIRO. "The Paradox of Gandhian Secularism: The metaphysical implication behind Gandhi's ‘individualization of religion’." Modern Asian Studies 51, no. 5 (2017): 1394–438. http://dx.doi.org/10.1017/s0026749x16000354.

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AbstractThis article will examine the relationship between Gandhi's two major intellectual developments in his last years: his insistence on political secularism (‘individualization of religion’) and his controversial religious experiments withbrahmacarya(sleeping naked with his 17-year-old grandniece, Manubahen). Contrary to the prevalent interpretations, I will argue that Gandhi's political principle of secularism during the last years of his life entailedimplicitlyhis radical religious belief, which he thought worth risking his life to present before the public. There was an intimate relati
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Ramesh, T. "Gandhian Views and Concept of Ideal Village." International Journal of Social and Economic Research 6, no. 2 (2016): 125. http://dx.doi.org/10.5958/2249-6270.2016.00023.4.

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Ramchiary, Arpana. "Gandhian Concept of Truth and Non-Violence." IOSR Journal Of Humanities And Social Science 18, no. 4 (2013): 67–69. http://dx.doi.org/10.9790/0837-1846769.

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Abidi, Ahmad. "Gandhian Concept of Truth and Non-Violence." IOSR Journal of Humanities and Social Science 22, no. 06 (2017): 47–49. http://dx.doi.org/10.9790/0837-2206124749.

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Chaudhary, Renu. "Gandhian Concept of Ramrajya to Mythology and Modernism." International Journal for Research Publication and Seminars 14, no. 4 (2023): 111–16. http://dx.doi.org/10.36676/jrps.2023-v14i4-015.

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Throughout Hindu literature, but especially in the Ramayana, an ancient Indian epic, the word Ramrajya is used to represent a utopian society characterised by just and equitable rule. It's a metaphor for a perfect society where everyone is treated fairly and provided for. As a metaphor for a just and peaceful monarchy, Ramrajya is commonly used to refer to a system of government in which the monarch acts justly and fairly toward his people. Throughout history, this idea has served as motivation for a wide range of political and social groups whose leaders sought to create a more just and fair
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Jahanbegloo, Ramin. "Two concepts of pluralism." Philosophy & Social Criticism 41, no. 4-5 (2014): 383–91. http://dx.doi.org/10.1177/0191453714564459.

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This article argues that Mohandas K. Gandhi and Isaiah Berlin remain the two main thinkers of pluralism in the 20th century. Though the two never met and despite their essential differences, the two political thinkers can be read as complementary in order to hold on to the idea of a common human horizon. As such, Gandhi’s transformative conception of pluralism, exemplified by his universal method of transforming liberal citizenship into a civic friendship, offers definitely a way to enlarge the Berlinian concept of value pluralism as an alternative of moral monism. Consequently, the reading of
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Karunakaran, N., and B. Sajith Kumar. "Relevance of trusteeship model in modern business world." Journal of Management Research and Analysis 9, no. 1 (2022): 37–41. http://dx.doi.org/10.18231/j.jmra.2022.008.

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The background of Gandhian economy is very strong. Gandhi was fighting against extreme poverty, backwardness and socio-economic challenges as a part of the freedom movement. While the world has progressed manifold over the past century, the past few decades has forced to pursue that progress, mostly in terms of economic growth. The poster word for development, capitalism, has been busy in most countries. Trusteeship is a unique concept advocated by Gandhi to establish social and economic equality. It is a concept that has its origins in spirituality, in which a person voluntarily surrenders hi
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husain, Shakeel. "GANDHIAN SWARAJ : A CONTINUOUS PROCESS." Research Expression 6, no. 8 (2023): 11–21. http://dx.doi.org/10.61703/10.61703/vol-6vyt8_3.

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Gandhi was a political social activist rather than a philosopher or thinker. But the level of morality and purity in his politics was so high that it took politics to the spiritual and philosophical level.The same thing can be said for his political and social thoughts. The question of Swaraj was not just a political question for him, nor did Swaraj mean for him only the expulsion of the British from India, but for him Swaraj also meant political self-rule along with liberalism and self-control. Therefore his Swaraj is not only political but also spiritual because politics was a spiritual ( re
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Ashutosh Pratap Pande. "Relevance of Gandhian Thoughts to Environmental Challenges in the Modern Era." Journal of Environmental Nanotechnology 12, no. 3 (2023): 19–22. http://dx.doi.org/10.13074/jent.2023.09.233474.

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The emergence of environmental challenges begins with applications of the different development models as both have vis-à-vis relationships. Sustainable development is a modern concept in which the complementary aspect of two opposites is considered as a key factor and provides a route to gradual development which favours to environment of the planet Earth and matches with the Gandhian thought of development. Gandhian thoughts are deep-rooted in the rich Indian tradition of world welfare. This paper finds the application of Gandhian thoughts to mobilize the generation for acceptance of develop
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Kar, Dr P. K. "Gandhian Method of Conflict Resolution: Perception of Educated Youths." SMART MOVES JOURNAL IJELLH 1, no. 6 (2017): 1. http://dx.doi.org/10.24113/ijellh.v1i6.24.

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Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his rel
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Krejčík, Jiří. "From Gandhi to Deendayal: contradictions of conservative Hindu tendencies in Indian environmental thinking." Civitas - Revista de Ciências Sociais 19, no. 2 (2019): 374. http://dx.doi.org/10.15448/1984-7289.2019.2.31973.

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This article examines the traditionalist and conservative trends in the environmental thinking in India, especially in the works of M. K. Gandhi and Deendayal Upadhyay. Special attention is paid to the latter’s concept of integral humanism, which has recently become a widely discussed idea in the Indian public discourse. Exploring their ideological bases, Gandhian spiritual radicalism and Deendayal’s integral humanism are placed into the broader trend of the Indian nationalist and environmentalist thinking, showing the possible convergence of ecology and social conservatism. Analyzing the impl
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Chakrabarty, Kakali. "Tribe and Tribal Welfare in Gandhian Thoughts." Journal of the Anthropological Survey of India 68, no. 2 (2019): 225–33. http://dx.doi.org/10.1177/2277436x19881261.

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Gandhi is best known for his sarvodaya movement where he talked of ‘welfare for all’. His focus was on the deprived section of the countrymen who constituted a majority of India’s population. Thus, the term was often referred to as antodaya, i.e., ‘Rise to the last men’. Gandhi was not very particular about ‘tribe’, as to him, tribes were a part of rural communities who were exploited by the powerful class of people; thus, they required welfare measures. Gandhi’s mission and vision towards tribes was mainly an outcome of his constant association with Thakkar Bapa, who had been well exposed to
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Shastri, Arnav, and Pratima Gupta. "SARVODAYA: THE GANDHIAN PHILOSOPHY FOR 21ST CENTURY." International Journal of Advanced Research 10, no. 07 (2022): 01–05. http://dx.doi.org/10.21474/ijar01/14996.

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Since the inception of humanity, we as humans have come a long way in dealing with the socio-economic causes of the human civilization. The modern world has from time to time witnessed various ideas of the same doctrine in forms of experimentations, implementations, success, and failures of all sorts. The research article not only introduces us to the concept of Sarvodaya but also elaborates on the founding principles, inspiration to Gandhi Ji and criticism faced by the movement and Gandhi Ji as well. We in the 21st century find a grave need for Sarvodaya to deal with challenges faced by human
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Dash, Anup. "The moral basis of sustainable society: the Gandhian concept of ecological citizenship." International Review of Sociology 24, no. 1 (2014): 27–37. http://dx.doi.org/10.1080/03906701.2014.894343.

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22

Soni, Jitendra Kumar. "Gandhian Development Model: Usefulness and Possibilities." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 4 (2022): 01–09. http://dx.doi.org/10.53573/rhimrj.2022.v09i04.001.

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Terming the concept of development propounded by Gandhi as irrelevant in the environment of liberalization and privatization of the economy, political thinkers, economists and pro-Western sociologists said that to follow the Gandhi path, we have to go backwards while we are determined to move forward. In such a situation, now these thinkers will have to reconsider that the direction in which they are talking about growing is standing on the verge of destruction due to widespread pollution, exploitation, inequality, marketism and arms race. The reality is that after the fall of the communist mo
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Bhardwaj, Banashree. "Gandhian Concept of Freedom and Non-Violence and Its Viability in Today’s Society." IOSR Journal Of Humanities And Social Science 16, no. 3 (2013): 42–44. http://dx.doi.org/10.9790/0837-1634244.

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Jahanbegloo, Ramin. "Gandhi and the Global Satyagraha." Social Change 51, no. 1 (2021): 38–50. http://dx.doi.org/10.1177/0049085721993162.

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It is a common view to say that satyagraha was conducted by a person like Gandhi who was brought up in a cultural setting familiar with the concept of self-suffering and non-violence. But it would be a mistake to judge the Gandhian satyagraha in terms of cultural background. The recent global history of non-violent action has shown us clearly that satyagraha is a seed that can grow and flourish in other cultures and religions as well. Among the followers of Gandhi in the twentieth century who successfully launched their own satyagraha against racial, religious and economic injustice and strugg
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MANDAL, SUDIP. "GANDHIAN IDEAS OF GRASSROOT DEVELOPMENT AND INDIAN DEVELOPMENT POLICY IN 21ST CENTURY (SPECIAL REFERENCE OF PANCHAYAT RAJ INSTITUTIONS)." International Journal of Research -GRANTHAALAYAH 8, no. 11 (2020): 100–105. http://dx.doi.org/10.29121/granthaalayah.v8.i11.2020.1990.

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In the recent times, 'Good Governance' is associated with efficient and effective of administration in a democratic framework and responsiveness of the state and its institutions. The main key elements of 'Good Governance' refer that respect for human rights, equity, rule of law, transparency in public procedure, strong democracy and capacity in public administration.The ideal democracy depends upon the equality of all the purely public opinions. In the same way Gandhian ideas of Panchayat Raj system is a broad concept in independent india and it is a transparency of government in public admin
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Allen, Douglas. "Mahatma Gandhi’s Philosophy of Nonviolence and Truth." Acorn 19, no. 1 (2019): 5–18. http://dx.doi.org/10.5840/acorn2019112510.

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In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi such examples are only a small part of violence overall. For Gandhi, viole
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Chowdhury, Rowshan Jahan. "Can Coetzee’s Michael K be called a Gandhian hero?" Stamford Journal of English 6 (February 22, 2013): 90–102. http://dx.doi.org/10.3329/sje.v6i0.13905.

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Coetzee’s Life and Times of Michael K can be viewed as a novel of resistance. The title character Michael K, born with a physical deformity, refuses to submit to the situation he is subjected to. He withdraws himself from the world torn with an incomprehensible war. With a quest for a place free from bomb blasts, economic recession, colonized politics, and chaotic city life, Michael starts his journey for refuge. He finds it impossible because of intruding authority. Being tracked down and locked up with the rural guerrillas, he starts to live a life of invisible existence. Becoming a camp pri
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Noy, Darren. "Thailand’s Sufficiency Economy: Origins and Comparisons with Other Systems of Religious Economics." Social Compass 58, no. 4 (2011): 593–610. http://dx.doi.org/10.1177/0037768611423463.

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The contemporary world is witnessing the growing re-assertion of public religion, including attempts to reorient economic organization and action according to religious teachings. One such attempt is the Thai concept of “sufficiency economy,” an economic model based on the collected sayings and development projects of Thailand’s king. The author examines the sufficiency economy model from three perspectives. First, he analyzes the origins and principles of sufficiency economy as a model for Buddhist economics. Second, he critically analyzes some possible political uses and misuses of the suffi
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Gandhi, Virendra Kumar. "Latin American Civil Resistance and Brazilian Landless Workers Movement: The Concept of Gandhian Nonviolence and Its Uses." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 10 (2022): 146–51. http://dx.doi.org/10.31305/rrijm.2022.v07.i10.017.

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Latin America and the Caribbean countries of a total of 33 countries spread over the southern longitude are great example of diversity. These countries are witness to many and many types of experience socially, economically and politically. Politically, these countries have gained many experiences from the historical point of view. It also includes the existence of violent and non-violent fight for political democracy. In some countries a fight also fought for social and economic justice in democracies. In the present article, the study of non-violent fighting in the mass movement in Latin Ame
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Bhattacharyya, Dr Nirupama. "The Concepts of Ideal State and Freedom in Gandhi’s Philosophy and Underlying Relation." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 5, no. 1 (2019): 16–21. http://dx.doi.org/10.36344/ccijhss.2019.v05i01.003.

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The aim of this work is to assess and discuss the relation between the concepts of freedom and ideal state in Gandhi’s philosophy – the father of nation and one of the very rare personalities of modern times. The concept of state and society, concept of freedom, polity, social order, economic order, educational reconstruction, are discussed in brief in the light of Gandhian’s thought and belief. The ideal state can be established only when there exist social, political and economic harmony. It is tried to make this study conceptual and analytic as far as possible and also to correlate differen
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Bhattacharyya, Dr Nirupama. "The Concepts of Ideal State and Freedom in Gandhi’s Philosophy and Underlying Relation." Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 5, no. 1 (2019): 16–21. http://dx.doi.org/10.36344/ccijhss.2019.v05i01.003.

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The aim of this work is to assess and discuss the relation between the concepts of freedom and ideal state in Gandhi’s philosophy – the father of nation and one of the very rare personalities of modern times. The concept of state and society, concept of freedom, polity, social order, economic order, educational reconstruction, are discussed in brief in the light of Gandhian’s thought and belief. The ideal state can be established only when there exist social, political and economic harmony. It is tried to make this study conceptual and analytic as far as possible and also to correlate differen
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Giri, Ananta Kumar. "Lifeworlds and Living Words." Social Change 49, no. 2 (2019): 241–56. http://dx.doi.org/10.1177/0049085719844681.

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Lifeworld is a multi-dimensional concept and reality in philosophy, social sciences and in our practice of living. The present essay explores its different meanings and interpretations starting from Edmund Husserl to Jurgen Habermas in the European intellectual tradition and Sri Aurobindo, Mahatma Gandhi, J.N. Mohanty and Margaret Chatterjee in the Indic traditions. It rethinks the Habermasian idea of colonisation of the lifeworld and argues how we need Gandhian struggles for overcoming this. It argues how lifeworld is a field of satyagraha as it exists in the midst of Sattva, Rajas and Tamas.
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Rajeevan, B. "Gandhi and His ‘Scientific’ Experiments in ‘Becoming-Woman’." Deleuze and Guattari Studies 12, no. 1 (2018): 3–12. http://dx.doi.org/10.3366/dlgs.2018.0292.

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Gandhi's politics is thoroughly biopolitical and ‘minoritarian’ in all its aspects. His political practice and concepts could be redefined as micro-political experiments in the Deleuzian sense. Gandhi himself viewed his life and practices as ‘experiments’. Like Gilles Deleuze, who grants the concept of becoming-woman a privileged position in his philosophical idea of becoming, Gandhi gives becoming-woman a decisive role in his experiments of ‘self-rule’ in both its personal and collective sense. He sees woman as the emblem of ahimsa (nonviolence), which according to him is the only principle a
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Patel, Tulsi. "Book reviews and notices : SHASHI PRABHA SHARMA, Gandhian holistic economics. New Delhi: Concept, 1992. 160 pp. Tables, notes, bibliogr., index. Rs. 200." Contributions to Indian Sociology 31, no. 1 (1997): 154. http://dx.doi.org/10.1177/006996679703100124.

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Nafde, Dr Mrs Tanuja. "Relevance of Mahatma Gandhi in the Present Times." International Journal for Research in Applied Science and Engineering Technology 9, no. VI (2021): 4985–87. http://dx.doi.org/10.22214/ijraset.2021.36041.

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This paper is an attempt to evaluate whether in the 21st century’s globalized world the Gandhian message still has or could have any actuality in managing our century’s real challenges such as violence or the lowering of moral and ethical crisis of the humanity. The paper will present, analyse and comment on the most important concepts. I consider the Gandhian thought is based on such as satya (Truth), ahimsa (non-violence) and Satyagraha (as it is loosely translated: holding on to truth, which in fact is the philosophy and practice of the non-violent resistance). In my paper I will consider M
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E. Udayasri. "Corporate Social Responsibility." International Research Journal on Advanced Engineering and Management (IRJAEM) 2, no. 03 (2024): 401–6. http://dx.doi.org/10.47392/irjaem.2024.0056.

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The concept of Corporate Social Responsibility (CSR) has gained increased significance in recent years. The growing focus on CSR has changed the attitude of businesses all over the world, and India is not an exception. The concept of CSR is not new to India; historically speaking, social responsibility of companies is a well-established phenomenon in India, and the country has one of the world's richest traditions of CSR. In its oldest forms, CSR in India included the concept of corporate philanthropy and the Gandhian Trusteeship model. But the liberalization of the Indian economy in the 1990s
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Udoh, Emmanuel Williams. "Modern Religious Slavery in Nigeria: The Christian Perspective." PINISI Discretion Review 4, no. 1 (2020): 11. http://dx.doi.org/10.26858/pdr.v4i1.14525.

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Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to ov
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Ulafor, Onoh John. "Gandhi’s philosophy of non-violence: towards conflict resolution and peace in Africa." International Journal of Humanities and Innovation (IJHI) 3, no. 2 (2020): 60–66. http://dx.doi.org/10.33750/ijhi.v3i2.75.

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Gandhi's concept of nonviolence has a humanistic approach. He tried to change the very character of every Indian in the society where he lived. He said that man is basically a violent being, but gradually he can become non-violent if he desires. He recognizes that man is a conditional being and as such subject to the determination of the physical world. The ultimate end in man's life for Gandhi is realizing the Absolute. Pertinent to note that, Gandhi had spent quite some time in his tutelage in Southern Africa where his experiences impelled him to adopt non-violence as the only paradigm to ov
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NAZZAL, Abdeleahman, and Ayman YOUSEF. "PALESTINE: POPULAR NON-VIOLENT RESISTANCE. DEBATING TERMINOLOGY AND CONSTRUCTING PARADIGMS." Conflict Studies Quarterly 36 (July 5, 2021): 39–53. http://dx.doi.org/10.24193/csq.36.3.

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The main goal of this research paper is to examine the core role of popular nonviolent resistance in transforming the Israeli Palestinian conflict through all available peaceful means. We have deeply gone through different definitions of nonviolence as an international concept and we explored the various historical stages and prominent stations of this type of nonviolence. To elaborate more on this goal, we can say that the strategic aim is to bridge the gap between theories and approaches of conflict transformations and the current study of peaceful resistance. Nonviolence is one strategic op
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Jahanbegloo, Ramin. "Satyagraha: The Gandhian Way." ANTYAJAA: Indian Journal of Women and Social Change 1, no. 2 (2016): 191–204. http://dx.doi.org/10.1177/2455632716674647.

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This article highlights the key concepts of Gandhi’s philosophy of Satyagraha and its intellectual origins by drawing extensively on his formulations of the right to civil disobedience and non-cooperation with unjust laws. This is followed by a detailed examination of the relevance of Gandhi's idea of Satyagraha. The author concludes that Gandhi’s practice of Satyagraha provides us with a desperately needed alternative in the 21st century.
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Mishra, Shyam Mohan. "Comparative analysis of traditional concept of non-violence and Gandhiji's concept of non-violence." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 8 (2023): 129–34. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.022.

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The concept of non-violence has basically been a fundamental principle of Hinduism, Buddhism and Jainism. The sources of non-violence are also found in Christianity as in the life of Jesus Christ. Generally, the principle of non-violence has been considered limited to the whole life of sages, sages, hearers, mendicants and the personal life of the general public. The goal of traditional nonviolence has been liberation, salvation or nirvana. Gandhi ji interprets non-violence in a new way in the modern context and expands non-violence from personal life to public life. They do not limit non-viol
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42

Guggenberger, Wilhelm. "Gandhi and Sustainability. An Attempt to Update Timeless Ideas." Religions 12, no. 9 (2021): 753. http://dx.doi.org/10.3390/rel12090753.

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Linking Gandhi and sustainability may seem like a fashionable gimmick at first glance. However, if sustainability is understood in a holistic way, as a transformation of human–environment relations as well as of social and economic structures, this image changes. If one also takes seriously that Gandhi’s understanding of non-violence does not only include the avoidance of physical violence, but a fundamental attitude in different areas of life, such as economy or the use of technology, it becomes clear that sustainability, as it is currently being promoted by the United Nations in Agenda 2030,
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Priya Gupta and Divya Dwivedi. "Women Entrepreneurship: Vocal for Local." international journal of engineering technology and management sciences 6, no. 6 (2022): 608–13. http://dx.doi.org/10.46647/ijetms.2022.v06i06.102.

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Vocal for Local is not a new concept in India. It began as a revolution during the Gandhian English periods when English goods were exploited and thrust was given to Indian local goods to protect Indian culture and ethics and to retain India’s economy. The goal of vocal for locals is to support local small entrepreneurship and to create a nurturing atmosphere for them to reach their full potential inside the country. India has historically been a country with abundant natural resources. We may lack sophisticated technical advancement, but nature's support is abounded. It is possible to utilize
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Rao, Alladi Veerabhadra. "Gandhi's Concept of Satyagraha." Research Journal of Humanities and Social Sciences 9, no. 1 (2018): 24. http://dx.doi.org/10.5958/2321-5828.2018.00005.0.

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Parekh, Bhikhu. "Gandhi's Concept of Ahimsā." Alternatives: Global, Local, Political 13, no. 2 (1988): 195–217. http://dx.doi.org/10.1177/030437548801300203.

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Janitra, Almira. "Penerapan Teori Gandhi Pada Etika dan Locus Of Control Auditor Internal." JAK (Jurnal Akuntansi) Kajian Ilmiah Akuntansi 11, no. 1 (2024): 50–61. http://dx.doi.org/10.30656/jak.v11i1.6093.

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Abstrak
 Penelitian ini bertujuan untuk mengindentifikasi makna Teori Gandhi pada penerapan Kode Etik Auditor Internal dan memperluas tujuan locus of control dalam kesuksesan menciptakan fungsi audit internal yang baik. Teori Ghandi dapat meningkatkan kualitas hasil audit dengan menerapkan konsep kesejahteraan bersama untuk menyajikan hasil audit yang memiliki kesamaan informasi. Teori Gandhi sebagai basis penyesuaian kode etik auditor internal. Penelitian ini menggunakan metode literature review yang membahas kode etik auditor internal dan teori-teori yang melibatkan auditor internal dal
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Claerhout, Sarah. "Gandhi, Conversion, and the Equality of Religions: More Experiments with Truth." Numen 61, no. 1 (2014): 53–82. http://dx.doi.org/10.1163/15685276-12341304.

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AbstractEven though Gandhi is often cited in the debate on religious conversion in India, his viewpoints have not been systematically analyzed. One reason is that his writings present a confounding blend of concepts derived from different traditions. The article argues that this fact provides a unique entry point into Gandhi’s thought. By looking for systematic patterns in his distortive use of English-language terms and ideas, the background ideas that have structured his reasoning can be traced. The conceptual distortions in Gandhi’s writings are shaped by these ideas, which reflect typical
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Kool, VinodK. "Applications of Gandhian concepts in psychology and allied disciplines." Indian Journal of Psychiatry 55, no. 6 (2013): 235. http://dx.doi.org/10.4103/0019-5545.105541.

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Mishra, Shyam Mohan. "Comparative analysis of Ram-Rajya and Gandhiji's concept of Ram-Rajya as a concept of ideal state in Indian thought." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 9 (2023): 38–45. http://dx.doi.org/10.31305/rrijm.2023.v08.n09.006.

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The concept of Ram Rajya has always been presented as an ideal state in Indian political thinking. Ram Rajya is such a system in which not only individuals but all living beings, whether movable or immovable or the entire creation, get a life of happiness and peace. Ramrajya as an ideal state has been accepted in the Indian tradition as a better ideal than Plato's ideal political system. It is not without reason that Mahatma Gandhi also calls his Swaraj as Ram Rajya and explains the nature of Ram Rajya. Regarding the nature of Ram Rajya, it is believed in the Indian public mind, especially in
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KLAUSEN, JIMMY CASAS. "Economies of Violence: TheBhagavadgītāand the Fostering of Life in Gandhi's and Ghose's Anticolonial Theories." American Political Science Review 108, no. 1 (2013): 182–95. http://dx.doi.org/10.1017/s0003055413000634.

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This article compares the political theories that Mohandas Gandhi and Aurobindo Ghose develop around the assumption that harm or violence is an unavoidable feature of all human action. Both Ghose and Gandhi venerated theBhagavadgītāand shared a concern to foster life, and they shaped Hindu political theory by combining modern biological concepts with spiritual perspectives to determine the impact of harmful human actions within a totality of interdependent living beings. Although each thinker develops his anticolonial theory by balancing the value of life, the acceptance of an economy of viole
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