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Books on the topic 'Gandhian Principles'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Steger, Manfred B. Gandhi's dilemma: Nonviolent principles and nationalist power. St. Martin's Press, 2000.

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2

1944-, Brown Judith M., and Prozesky Martin, eds. Gandhi and South Africa: Principles and politics. St. Martin's Press, 1996.

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3

1944-, Brown Judith M., Prozesky Martin, and Gandhi and his significance (Conference) (1993 : Pietermaritzburg), eds. Gandhi and South Africa: Principles and politics. University of Natal Press, 1996.

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4

Axelrod, Alan. Gandhi, CEO: 14 principles to guide & inspire modern leaders. Sterling, 2010.

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5

Rao, Koneru Ramakrishna. Satya and Ahimsa. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0003.

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The third chapter discusses truth (satya) and non-violence (ahimsa) as the basic principles encompassing the entire spectrum of Gandhi’s thought. This chapter deals primarily with the philosophical foundations of Gandhian thought and practices. In Gandhi’s ontology, reality comprises two aspects—the transcendent and the immanent, the ideal and the actual. The dual aspects of reality often appear in the human condition as polarized. The perceived bipolarity sets up a dialectical process and results in a sequence of attempts to find practical synthesis of the ideal and the actual. This chapter i

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6

Ghosh, B. N. Gandhian Political Economy: Principles, Practice And Policy (Alternative Voices in Contemporary Economics) (Alternative Voices in Contemporary Economics). Ashgate Publishing, 2007.

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7

Rao, Koneru Ramakrishna. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0012.

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The final chapter focuses on how we may move forward to get closer to Gandhi’s vision for the nation and the world. While the Mahatma’s principles remain constant, his practices are contextual. Consequently, Gandhi’s ideas are not rigid or unalterably cast in concrete; they are experimental explorations needing constant evaluation, revision, and further development. In the storm of globalization that threatens to uproot face-to-face interactions and wipe out individual identities with the rising tides of global corporations, the Gandhian ideas of localization and grass-roots empowerment may be

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8

Rao, Koneru Ramakrishna. Dharma and Karma in Gandhi’s Moral Philosophy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0004.

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Gandhi’s philosophical framework provides for a set of principles and a search for practices considered as principles in the making. This chapter explores Gandhi’s cardinal principles, which constitute the ethical ideal from which human values are derived. In discussing Gandhi’s dharma, we focus on the relativity and context-relatedness of values and the existential base of morality. We emphasize Gandhi’s relentless search for the appropriate moral act in a given situation. Our approach in this regard is somewhat at variance with that of those who see in Gandhi a fixed moral order. We locate G

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9

Howard, R., and Falon Kartch. Gandhi's Global Legacy. The Rowman & Littlefield Publishing Group, 2022. https://doi.org/10.5040/9781666989106.

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While there has been sustained interest in Gandhi’s methods and continued academic inquiry, Gandhi's Global Legacy: Moral Methods and Modern Challenges is unique in bringing together an interdisciplinary group of scholars who analyze Gandhi’s tactics, moral methods, and philosophical principles, not just in the fields of social and political activism, but in the areas of philosophy, religion, literature, economics, health, international relations, and interpersonal communication. Bringing this wide range of disciplinary backgrounds, the contributors provide fresh perspectives on Gandhi’s thoug

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10

Rao, Koneru Ramakrishna. Gandhi's Dharma. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.001.0001.

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When asked about his message to the world, the Mahatma famously said, ‘My life is my message.’ In him there was no room for contradiction between thought and action. His life in its totality is a series of experiments to convert dharma, moral principles, into karma, practices in action. Gandhi believed that development is a dialectical process stemming from the antinomy of two aspects latent within every individual—the brute and the divine. While the former represents instinct-driven behaviour, the latter is one’s true self, which is altruistic. Gandhi described this process in different field

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11

Sokol, Karen C. Rethinking Rights in the Age of the “Anthropocene”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190848194.003.0007.

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The current age of climate change—what geologists call the “Anthropocene”— lays bare the falsity of the “rights” dichotomy dominant in Western legal theory. Under that dichotomy, civil and political rights are conceived of as separate from, and more important than, the right to basic health and environmental protection. The author argues that two of the key principles in the Indian texts on which Gandhi based his theory of civil disobedience—love for all beings (ahimsa) and the interconnectedness of all beings and the Earth—provide a basis for dismantling this “rights” dichotomy. The author th

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12

Rao, Koneru Ramakrishna. Satyagraha. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0009.

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This chapter focuses on Gandhi’s principle of satyagraha, what it meant to Gandhi, and how it operated in the field of politics. The chapter also discusses satyagraha and how it is related to psychoanalysis. Satyagraha is central to Gandhi’s thought and practices. It essentially involves truth-centric, non-violent action. Gandhi characterized satyagraha variously as generating ‘truth-force’, ‘love-force’, and ‘soul-force’. Satyagraha, which aims at spiritual transformation of the opponent with love and self-suffering, is Gandhi’s creative contribution to conflict resolution. In a significant s

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13

Rao, Koneru Ramakrishna. Sarvodaya. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477548.003.0007.

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The seventh chapter discusses Gandhi’s economic thought, which may be summarized in one word: sarvodaya (literally, welfare of all). Sarvodaya is Gandhi’s clarion call for equality, justice, and altruism. Altruism consists in finding one’s happiness in the welfare of others. Equality does not refer to levelling. Gandhi does not ignore individual differences, but asserts equity and justice as necessary guiding principles for an inclusive community. An inclusive community requires the reconciliation of the two by a viable synthesis suited to the prevailing conditions. Gandhi wished for need-base

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14

Steger, Manfred B. Gandhi's Dilemma: Nonviolent Principles and Nationalist Power. Palgrave Macmillan, 2000.

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15

Gandhi's Dilema: Nonviolent Principles and Nationalist Power. Macmillan Publishers Limited, 2001.

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16

Pal, Nishant, and Shubhangi Maheshwari. Non-Violence - Gandhi's Views, Principles, Methods and Satyagraha. Independently Published, 2021.

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17

(Editor), Judith M. Brown, and Martin Prozesky (Editor), eds. Gandhi and South Africa: Principles and Politics. Palgrave Macmillan, 1996.

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18

Mansingh, Surjit. Indira Gandhi’s Foreign Policy. Edited by David M. Malone, C. Raja Mohan, and Srinath Raghavan. Oxford University Press, 2010. http://dx.doi.org/10.1093/oxfordhb/9780198743538.013.8.

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Indira Gandhi’s foreign policy illustrates realist theory in being more attuned to power relations and pragmatic solutions than to moral principles or liberal institutions. Throughout her two tenures in office she manoeuvred successfully to an improved status, especially when dealing with the Bangladesh crisis. Had Mrs Gandhi been a ‘hard realist’ she might have effectively curtailed Pakistan’s capacity to make mischief. She could have used India’s regional dominance to build a South Asian community and formulate a strategy for the adjacent Persian Gulf. She did not do so, and her domestic pol

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19

Gandhi, CEO: 14 principles to guide & inspire modern leaders. Sterling, 2010.

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20

Axelrod, Alan. Gandhi, CEO: 14 Principles to Guide and Inspire Modern Leaders. Sterling Publishing Co., Inc., 2010.

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21

Axelrod, Alan. Gandhi CEO: 14 Principles to Guide and Inspire Modern Leaders. Sterling Publishing Co., Inc., 2012.

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22

Gandhi, CEO: 14 Principles to Guide and Inspire Modern Leaders. Sterling Publishing Co., Inc., 2012.

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23

Chakrabarty, Bidyut. Humanizing Humanity. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9789356409576.

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Humanizing Humanityis distinctively framed advocacy of the ways in which the concept of humanity has been defended by various ideologues of India like Tagore, Gandhi, and Ambedkar.By grounding itself in the epistemology of intellectual history, the book delineates how these three major thinkers visualised the ways in which society can be better humanized. Such a process of humanization for these thinkers forms the bedrock of the trajectory in which humanity may be preserved, amidst intense authoritarianism and the violent quest for power by a small minority in the society. The book is an attem

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24

Hardiman, David. The Nonviolent Struggle for Indian Freedom, 1905-19. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190920678.001.0001.

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Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already b

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25

Jahanbegloo, Ramin. Thinking Nonviolence. Bloomsbury Publishing India Pvt. Ltd, 2024. http://dx.doi.org/10.5040/9789356406551.

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This book presents a solid introduction to nonviolence as a mode of thinking and a mode of life, but also as a strategy of self-defence and social and political transformation."Nonviolence" is a frequently misunderstood, frequently abused term. It can be used in very narrow or broad constructs and can be based on a wide variety of philosophies and practices. The book will examine several of the main currents of nonviolent thought and practice, as approaches that concentrate around the concepts of “struggle” and “resistance”. By focusing on these two concepts, the book will examine the theories

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26

Gupta, Uma Das, ed. Friendships of 'Largeness and Freedom'. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199481217.001.0001.

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Friendships of ‘Largeness and Freedom’ presents the story of three remarkable individuals—Rabindranath Tagore, Mahatma Gandhi, and the Anglican missionary Charles Freer Andrews. Brought together for the first time, the letters in this volume not only bear witness to their friendship but also reveal the universal principles they adopted to pursue freedom from colonial rule. Together, the three friends have given us an alternative legacy—the legacy of a nationalism that worked with complete restraint, that cried halt to the freedom movement whenever it turned violent, and that proclaimed the way

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27

Levine, Peter. What Should We Do? Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197570494.001.0001.

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Active and responsible citizens form or join and sustain functional groups in which they ask the fundamental civic question: What should we do? In these groups, they characteristically face problems of collective action (such as free-riding), of discourse (e.g., propaganda and ideology), and of exclusion. Elinor Ostrom and the Bloomington School of political economy demonstrate that collective-action problems can be solved and suggest “design principles” that increase the odds of success. Jürgen Habermas argues that people can deliberate; experiments with deliberative democracy offer insights

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28

Kämpchen, Martin. Indo-German Exchanges in Education. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190126278.001.0001.

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Rabindranath Tagore visited Germany three times and professed a special affinity to the German people and their culture. In 1930, his final visit, the Indian poet met the German couple Paul and Edith Geheeb, who had started the Odenwaldschule in 1910. They fled from Germany (from the Hitler regime) in 1934 to Switzerland and led their new school, the Ecole D’Humanité, until their death. They followed the innovative education of the Reformpädagogik (New Education Movement) which gave maximum freedom to children to choose their education. Tagore recognized a striking similarity to his school in

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