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Journal articles on the topic 'Gandhian Principles'

Author: Grafiati

Published: 4 June 2025

Last updated: 15 July 2025

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1

Dr, Rajesh Choudhary. "The Influence of Gandhian Thought on Contemporary Indian Politics." INTERNATIONAL JOURNAL OF INNOVATIVE RESEARCH AND CREATIVE TECHNOLOGY 3, no. 1 (2017): 1–8. https://doi.org/10.5281/zenodo.15279609.

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This paper explores the profound influence of Gandhian thought on contemporary Indian politics, focusing on its enduring relevance in shaping political ideals, leadership, and societal movements post-independence. It delves into key Gandhian principles such as non-violence (ahimsa), truth (satya), self-reliance (swadeshi), and ethical governance, examining their impact on India’s democratic evolution, political leadership, and social reforms. The paper traces the influence of Gandhi’s values on Indian political leaders, from Nehru and Shastri to contemporary figures, illustrating h

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Manisha, Dr. Sumeshta. "Study of Gandhian ideology and its main Principles." Tuijin Jishu/Journal of Propulsion Technology 44, no. 3 (2023): 3224–28. http://dx.doi.org/10.52783/tjjpt.v44.i4.1481.

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The life and teachings of Mahatma Gandhi, a towering figure in the history of civil rights, nonviolent resistance, and social justice, can be better understood via the study of Gandhian ideology and its fundamental principles. This article presents an in-depth analysis of Gandhi's political philosophy, delving into its fundamental tenets such as nonviolence (ahimsa), truth (satyagraha), self-reliance (swadeshi), welfare for all (sarvodaya), equality, simplicity, decentralisation of power, constructive work, fearlessness, and cleanliness. This research sheds insight on the ongoing legacy of Gan

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Dr., Nasreen L. Shaikh. "Influence of Gandhian Ideology on R. K. Narayan's 'Waiting for Mahatma'." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 374–76. https://doi.org/10.5281/zenodo.10138359.

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Mahatma Gandhi struggled for the sake of Indian freedom and development. Indian English literature has great impact of Gandhian ideology. The great Indian trio, R.K Narayan, Mulk Raj Anand, Raja Rao has explored Gandhian thoughts in their coritings their novels Follow Gandhian and his Principles of Non-violence, Truth, Brotherhood, Satyagraha and views on untouchability. This paper aims at the exploration of some of the Gandhian principles. that later became Gandhian ideology as reflected in Narayana's movel waiting for Mahatma.

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Priyanka, Madhukar Gaikwad. "Social Thoughts of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 491–95. https://doi.org/10.5281/zenodo.10136415.

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Mahatma Gandhi has played an important role in the India's freedom struggle, and has connected all sections of society together in an acceptable manner; Gandhian ideas are philosophical in nature. No doubt Gandhi was a social engineer who tries to build a new human society where every individual can live without violence and war. Gandhiji throughout his life worked for the betterment of women, untouchables, and other weaker sections of the society. In this paper an attempt has been made to draw out the importance of Gandhian thought, and his philosophy in society. The paper contents that by hi

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Kumar, Dhruva, and Ram Lal Bagaria. "Beyond Militarisation: Reclaiming Gandhian Ideals for a Harmonious World." Exploresearch 01, no. 01 (2024): 34–39. http://dx.doi.org/10.62823/exre/2024/01/01.6.

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In a world grappling with conflict and violence, the principles of Mahatma Gandhi pertaining to non-violence and peace offer a beacon of hope to all the global leaders (Anita Bhatt, 2019). The paper provides insights into the relevance and applications of Gandhian principles in today's context, and emphasizes the need to reclaim these ideals in order to make this world more harmonious and a better place to work. As militarisation and global tensions escalate, as evident from the increasing trend of military expenditure, there is a pressing need to embrace Gandhian values of truth, non-violence

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Krishnanunni, R., and Achutha Menon Vishnu. "Rethinking Gandhian Principles in Post Colonial Era." International Journal of Trend in Scientific Research and Development 3, no. 3 (2019): 286–89. https://doi.org/10.31142/ijtsrd21750.

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India gained its independence in 1947 and the pivotal role played by Gandhi in snatching its own peoples liberty is indispensable and still thrives to be a landmark in the Indian history. This paper examines attempts to quantify the significance and relevance of Gandhian principle in post colonial period. Krishnanunni R | Vishnu Achutha Menon "Rethinking Gandhian Principles in Post Colonial Era" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd21750.p

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Prof., Dr. Rahul Dnyaneshwar Kapure. "Views on Educational Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 457–59. https://doi.org/10.5281/zenodo.10134798.

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Gandhiji, The great thinker and educational reformer regarded education as a potent force for social development and social reconstruction. According to Mahatma Gandhi, education is as activity which necessary not only social progress but also for moral, political and economic development. According to Gandhiji true education is "an all-round drawing out of the best in children and men-body, mind and spirit". We are in 21st century which is commonly known as "the century of development". Gandhian principles of value system are something that blend the entire India at one point of time. It

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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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Dr. L.P. Raju, Dr L. P. Raju. "Relevance of Gandhian Principles in Contemporary India." Indian Journal of Applied Research 4, no. 7 (2011): 260–61. http://dx.doi.org/10.15373/2249555x/july2014/80.

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R, Krishnanunni, and Vishnu Achutha Menon. "Rethinking Gandhian Principles in Post Colonial Era." International Journal of Trend in Scientific Research and Development Volume-3, Issue-3 (2019): 286–89. http://dx.doi.org/10.31142/ijtsrd21750.

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Bianco, Giovanni. "GHANDIAN PHILOSOPHY OF NON-VIOLENCE IN THE ITALIAN CONSTITUTION." International Journal of Legal Studies ( IJOLS ) 17, no. 1 (2024): 289–313. http://dx.doi.org/10.5604/01.3001.0054.7168.

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This article explores the connection between Mahatma Gandhi’s philosophy of non-violence and the fundamental principles of the 1948 Italian Constitution, analysing how Gandhian values have influenced the architecture of rights and freedoms enshrined in the Italian Constitutional Charter. The article begins with a reflection on work as an instrument of personal emancipation and collective growth, a concept that Gandhi considered central to the development of a just and harmonious society. It examines how Article 1 of the Italian Constitution, which proclaims Italy as ‘a democratic republic, fou

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Mrinal, Madhur, and Upmesh Kumar. "Gandhian Social work and his Constructive Programme: Contextualizing his Satayagrah for the peaceful world." SPC Journal of Social Sciences 2, no. 1 (2020): 18–22. https://doi.org/10.14419/jsc.v2i1.30058.

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Paper highlights three Satyagragh of Gandhiji. Champaran Satyagragh peasant movement was first Satyagragh prevailing situation of indigo planters and role of Gandhiji. It also enumerates his philosophy for world peace through global programme of nonviolence and truthfulness, constructive programs and his concept of the social work education. It concludes Gandhian principles can transform Global world for peace through Professional social work education by incorporating the Constructive Program as suggested by Gandhi. His philosophy- sataygragh, ahimsa and swadeshi are well included in Construc

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Ms. A.N. Singh. "ACADEMY AND EDUCATION IN GANDHIAN PERSPECTIVE: EXPLORING THE EMPIRICAL ASSESSMENT." JETA (Journal of English Teaching and Applied Linguistic) 4, no. 2 (2023): 28–36. https://doi.org/10.52217/jeta.v4i2.1260.

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Mahatma Gandhi was the practical follower of peace. Gandhi always maintained that education must be for the attainment of the moral and spiritual development of the character. According to Gandhi, cultural and moral side of learning best suits the personality of the citizens. For him, ultimate goal of education is to spark a pursuit of knowledge in the child from the beginning of his learning process and it will definitely lead towards innovative mindset. Gandhi stressed on the development of a child as a whole, not just the mind. He advocates the all-round education tendency. For a civilized

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Dr., Mortale H. N. "The Role of Libraries in Promoting Gandhian Philosophy in the Digital Age." International Journal of Arts, Social Sciences and Humanities (IJASSH) 01, no. 02 (2023): 21–25. https://doi.org/10.5281/zenodo.10223763.

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This research paper delves into the vital role of libraries in the digital age in preserving and promoting Gandhian philosophy. Mahatma Gandhi's enduring principles of truth, nonviolence, and self-reliance continue to hold significance in our ever-evolving world. Libraries, as custodians of knowledge and cultural heritage, have a unique opportunity to disseminate these ideals to a broader audience. This paper explores the strategies employed by libraries, the challenges they face, and the impact of their efforts. It underscores the enduring relevance of Gandhian philosophy in the contemporary

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Ghosh, B. N. "The Ontological Principles of Gandhian Political Economy." Humanomics 21, no. 1 (2005): 60–87. http://dx.doi.org/10.1108/eb018901.

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Jadhav, Mr. Datta. "Gandhian Concept of Sustainable Development." International Journal of Advance and Applied Research 6, no. 25(B) (2025): 90–93. https://doi.org/10.5281/zenodo.15314525.

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<strong>Abstract:</strong> The Gandhian concept of sustainable development emphasizes an ethical, balanced, and holistic approach to progress, one that integrates the welfare of all individuals, ecological health, and social equity. This paper explores Mahatma Gandhi’s ideals related to sustainability, highlighting principles such as Ahimsa (non-violence), Swaraj (self-rule), Sarvodaya (welfare of all), and trusteeship, all of which provide a foundation for a more sustainable, socially just world. Through examining Gandhi’s critique of industrialization, consumerism, and exploitati

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Mr.Ashokkumar, Baldevbhai Prajapati. "Indian Knowledge Systems Through Gandhi an Ideals: A Holistic View." Educational Resurgence Journal 8, no. 1 (2025): 67–77. https://doi.org/10.5281/zenodo.14723341.

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<strong>Abstract</strong> <strong> </strong> <strong><em>Indian Knowledge Systems (IKS), which include philosophy, education, science, the arts, and governance, is a rich source of traditional knowledge that prioritizes self-reliance, ethical behavior, holistic living, and harmony with the natural world. Mahatma Gandhi, a modern-day visionary, offered a revolutionary framework for societal advancement by incorporating these timeless ideas into his beliefs in social justice, sustainability, and education. This essay explores the connections between Gandhian philosophy and IKS, emphasizing

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Walz, T., and H. Ritchie. "Gandhian Principles in Social Work Practice: Ethics Revisited." Social Work 45, no. 3 (2000): 213–22. http://dx.doi.org/10.1093/sw/45.3.213.

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Deshwal, Mukesh. "Spirit of Nationalism in Mahatma Gandhi's Political Philosophy & Relevance in the Modern World." International Journal of English Literature and Social Sciences 10, no. 3 (2025): 391–407. https://doi.org/10.22161/ijels.103.57.

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All of us know that the political influence of Gandhi ji in Indian politics and freedom movement remained one of the key determinants during 1917-1947, which is known as the Gandhian era of Indian freedom struggle against British Colonialism. Most of the scholars agree still today that Mahatma Gandhi made a substantial and crucial contribution to Indian ‘Nationalism.’ Actually, the idea of nationalism in his political spirit was born out of his experience of remaining and working strongly against the colonial discrimination with natives of the country as well as people residing from abroad inc

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Barge, Vrushali Vasantrao. "Beyond Profit: Aligning Corporate Practices with Gandhian Principles of Justice for Sustainable Future." Bulletin of Nexus 2, no. 1 (2025): 31–39. https://doi.org/10.5281/zenodo.15017437.

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<strong>Abstract</strong> <em>The relentless pursuit of profit by modern corporations has intensified environmental harm and deepened social disparities. This research explores a transformative framework that weaves Gandhian ethical principles—trusteeship, universal welfare (Sarvodaya), and non-violence—into today’s corporate governance models. Adopting a qualitative, conceptual approach, it blends Gandhi’s writings with current scholarly works and real-world examples, such as Hindustan Unilever’s Project Shakti and Patagonia’s eco-friendly efforts. Through

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Sharma, Archna. "Perspective of Mahatma Gandhi and Modern State." RESEARCH REVIEW International Journal of Multidisciplinary 4, no. 2 (2019): 404–8. https://doi.org/10.5281/zenodo.2578082.

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Mahatma Gandhi was the most important political figure of 20th Century. His principles inspired million of people all over World. In Gandhi's assessment the State (Western type) was the symbol of violence in a concentrated form. He learned from his experience in South Africa that excessive power with the State meant more violence or greater amount of coercion. In the name of maintenance of law and order, the South African white government acquired enormous power and this led to the ruthless administration, exploitation and end of individual's liberty. So his philosophy was &bdquo;anti

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B Nimavat, Sunita. "Impact of Gandhian Ideology on Gujarati Literature." Shanlax International Journal of English 7, no. 3 (2019): 34–38. http://dx.doi.org/10.34293/english.v7i3.387.

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In this paper, there is a reference to a few Gandhian principles and how various authors of Gujarati literature have been influenced by his ideology. Kaka kalelkar, Mahadevbhai Desai, Ramnarayan Pathak, Sneha Rashmi, Sundaram, Govardhanram Tripathi, Nanalal, Kanhaiya Lal Munshi, Jhaverchand Meghani, Manubhai Pancholi and how they get reflected in the works of Gujarati writers.

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Rana, Vaghela. "UNEARTHING THE CONCEPT OF NON-VIOLENCE FROM GANDHIAN CORPUS." Scholarly Research Journal for Interdisciplinary Studies 12, no. 78 (2023): 729–36. https://doi.org/10.5281/zenodo.8372906.

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<em>The present paper chiefly deals with Gandhi’s concept of satyagraha and non-violence. Whenever we hear about aggressive outburst in society for social injustice or any other reason, one immediately brings Gandhi amidst the contrast. Gandhi’s principles remained much discussed issue among moderates and extremists since the beginning. Merely getting our desired result by any means without consideration of ends is not, according Gandhian ideology, an appropriate way of dealing with socio-political exploitation and injustice. But still many people are of opinion to apply brute forc

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Rather, Aqib Yousuf. "Gandhian Philosophy is More Relevant Today than Yesterday." Journal of Social Responsibility,Tourism and Hospitality, no. 24 (July 5, 2022): 19–24. http://dx.doi.org/10.55529/jsrth.24.19.24.

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The human society is undergoing rapid transformation. It is anticipated that the rate of progress in scientific knowledge, as well as the breadth and depth of information at our disposal, will result in an improvement in the overall quality of life. Regrettably, we still face an overwhelming number of challenges on multiple fronts, including the social, economic, cultural, and political levels. India has a single point of reference to overcome its plethora of obstacles; he is the nation's founding father. While worldwide efforts are straining to achieve the Millennium Development Goals, India

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Dr.VijaySrivastava, Kumar Dr.Kuldeep, and Nag Minakshi. "Understanding The Process of Globalization Through Parameters of Gandhian Political Economy." Indian Journal of Modern Research and Reviews 2, no. 11 (2024): 35–40. https://doi.org/10.5281/zenodo.14231241.

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In the era of globalization much of the stress has been given to the free trade and capitalist system order for mass production instead of production by masses. In the process of economic globalization due to the impact of capitalist mode of production violence is increasing in socio-economic sphere in larger context. In alternative terms we can put an argument for the establishment of non-violent economic order in Gandhian principles for resolving this contemporary economic crisis. Do we really need a high growth conflict intensive economy where exclusion, disparities and disturbance. These v

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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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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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Salmani, Naisima, and Mohd Hamid Raza. "A Study of Indianness, Mythical Techniques, and Fictionalizations in the Novels of Raja Rao." JL3T (Journal of Linguistics, Literature and Language Teaching) 10, no. 2 (2024): 120–31. https://doi.org/10.32505/jl3t.v10i2.9186.

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This research paper represented the concept notes of the Indianness, mythical techniques, and fictionalizations related to the works of Raja Rao; an Indian English writer who enhanced the principles and parameters of the myth vs. reality. In this research paper, the researcher dignified the basic issues related to the socio-cultural activities and justified the ways of fictionalizations through the mythical approaches and techniques. The objective of this research paper is to focus on the significant parameters of the Indianness, Mythical Techniques, and Fictionalization in the novels of Raja

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Sharma, Sudhir Kumar. "The Political Views of Mahatma Gandhi: A Brief Outline." InSight Bulletin: A Multidisciplinary Interlink International Research Journal 1, no. 2 (2024): 12–15. https://doi.org/10.5281/zenodo.15016147.

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<strong>ABSTRACT</strong> <em>Mahatma Gandhi, one of the 20th century's most influential leaders, transformed India's struggle for independence and reshaped global political and ethical paradigms. His political philosophy, a synthesis of Eastern and Western ideologies, centered on morality, religion, truth, and non-violence as essential elements of political life. For Gandhi, politics was not merely a pursuit of power or governance; it was a tool for moral and spiritual progress, both at the individual and societal levels. Central to Gandhi’s philosophy was the concept of Dharmik Rajniti

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Mishra, Binay Kumar. "Ramrajya: A Vision of Ideal Governance and Social Harmony." Journal of Rapti Babai Campus 5, no. 1 (2025): 26–41. https://doi.org/10.3126/jrbc.v5i1.78060.

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'Ramrajya' represents an ancient Indian ideal of governance symbolizing a just, equitable, and harmonious society rooted in righteousness, justice, and collective prosperity. Originating from the epic Ramayana, where Lord Rama’s rule exemplified ethical leadership, the concept was later revitalized by Mahatma Gandhi as a framework for an ideal society. Transcending religious and cultural boundaries, Ramrajya emphasizes dharma (righteousness), social equity, and collective welfare. This paper explores the historical, philosophical, and cultural dimensions of Ramrajya and its application in mode

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Prof., Alok Chansoria. "Revisiting Gandhi's Philosophy: A Quest for Global Peace." International Journal of Social Science And Human Research 06, no. 04 (2023): 2146–49. https://doi.org/10.5281/zenodo.7813171.

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More than three dozen conflicts are presently ongoing throughout the world. Of these, six have been converted into major wars, viz.: Yemeni Civil War, Mexican Drug War, Afghanistan Conflict, Myanmar Conflict, Ethiopian Civil War and the Russia-Ukraine War. Innocent citizens of these countries, including women and children, are being brutally killed in these conflicts. War leads to disaster. And after the holocaust one tends to preserve what is left behind and creates, once again, what has been destroyed. Ultimately, the end sufferers of the war going countries are its guiltless citizens. Solut

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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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Kumar Thakur, Arun, and Surander Bhardag. "COMET LEADERS FIGHTING FOR A VALUE." International Journal of Advanced Research 12, no. 12 (2024): 831–33. https://doi.org/10.21474/ijar01/20084.

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Gandhian in his ideals and principles, Marxist in his thoughts, Bholanath Jha alias Dhumketu, who is a supporter of the real world, is a social person in all his stories, all the neglected class-exploited victims, women, labourers, inhuman beggars, with his full desire, Aspiration is struggling with the poison of life, Agurvaan is a monster of Maithili social madness falling in the brahminical mud. Agurvaan is committing matricide in order to protect this value. Comet-Aguruvan is a satire with a sharp edge, sharp is the society on earth which is called unguruvan, in reality it is not the socie

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Bali, Namrata. "Naam, Kaam, Gaam: Educating Women for Self-Employment, Cooperation and Struggle." International Labor and Working-Class History 90 (2016): 164–75. http://dx.doi.org/10.1017/s0147547916000077.

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The following is a detailed description of a training program offered by the Self-Employed Women's Association (SEWA) Academy to introduce new members to the organization and its work. SEWA describes its main goals as “to organize women workers for full employment,” by which it means “employment whereby workers obtain work security, income security, food security, and social security (at least health care, child care and shelter).” The organization works to achieve its goals “through the strategy of struggle and development. The struggle is against the many constraints and limitations imposed

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Tsyrkun, Nina A. "POSTCOLONIAL INDIAN MOVIE COMICS: SUPERHEROES." Articult, no. 1 (March 31, 2023): 59–67. http://dx.doi.org/10.28995/2227-6165-2023-1-59-67.

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The author considers evolvement of Indian postcolonial movie comics, which pantheon today includes a great and multifarious number of characters. The author dwells on two key specimen (Mister India, 1987, dir. Shekhar Kapur and Krrish, 2006, dir. Rakesh Roshan), analyzing genesis of the new screen personages and the role of the films in question in formation of national identity in India which acquired its independence. The author accentuates, that alongside with usage of well-known American patterns the given films, which were mainly generated on the mythological heritage, have undergone rena

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Pallathadka, Harikumar, and Parag Deb Roy. "Droupadi Murmu: The Epitome of Transformative Leadership Excellence - A Global Theoretical Analysis of India's Most Deserving President." Stallion Journal for Multidisciplinary Associated Research Studies 4, no. 2 (2025): 163–69. https://doi.org/10.55544/sjmars.4.2.13.

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This comprehensive analysis presents Droupadi Murmu as an exemplary leader whose extraordinary journey from a tribal village to India's highest constitutional office represents the pinnacle of democratic achievement and leadership excellence. Through the integration of over twenty global leadership theories spanning Western and Eastern philosophical traditions, this paper demonstrates how Murmu embodies the highest ideals of transformative, authentic, ethical, and spiritual leadership while simultaneously revolutionizing federal governance excellence. Her remarkable trajectory—from overcoming

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Dr., Prasad A. Joshi. "The Biography of M. K. Gandhi: An Address to the Contemporary Indian Youth." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 908–12. https://doi.org/10.5281/zenodo.10282728.

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One's beliefs shape their cognitive processes and influence the formation of their thoughts. One's thoughts manifest through verbal expression. The language one uses ultimately manifests into their behaviours. One's actions ultimately shape their habits. One's behaviours shape and influence their personal ideals. The concept of "values becoming one's destiny" suggests that an individual's moral principles and beliefs ultimately shape their future outcomes and life trajectory.

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Kumar, Surender, Aruna Anchal, and Sharad Kumar Verma. "Vinoba Bhave's Educational Vision: Exploring the Philosophical Foundations and Impact on the Educational System." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 11 (2023): 85–92. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.013.

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This paper examines Vinoba Bhave's educational vision and its profound impact on the educational system. Vinoba Bhave was a prominent Indian social reformer, philosopher, and disciple of Mahatma Gandhi. His educational philosophy focused on holistic development, moral values, and the integration of traditional and modern knowledge. This study delves into the philosophical foundations that shaped Bhave's educational vision, drawing on his insights from Gandhian principles, spirituality, and the importance of self-reliance. The research explores Bhave's emphasis on education as a transformative

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K., Karappaiah. "Role of Unsung Heroes of Authoor Region in the Freedom Movement." Shanlax International Journal of Arts, Science and Humanities, 9, S3 (2022): 92–93. https://doi.org/10.5281/zenodo.6566383.

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The aim of this Paper is to describe the role of unsung heroes of Authoor region in Tiruchendur taluk of Thoothukudi District.  Authoor region took an active part in the freedom movement from 1920 – 1947 A.D., S. Somyajulu son of Somasundaram Aiyer and Seethaiammal was born on 29th, December, 1902 at Authoor in Tiruchendur taluk of Thoothukudi district. In 1952, he was elected as a member of Legislative Assembly from Tirunelveli constituency. He edited the Tamil daily newspaper Vijaya and weakly Journal Nellai Seithi. He supported the Kalkikrishnamoorthi to construct the Bharathi Me

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Ali, Md Hasanur. "The Enduring Relevance of Gandhian Non-Violence: A Path to Truth and Harmony in Contemporary Society." Philosophy and the Life-world 26, no. 00 (2024): 352–63. https://doi.org/10.62424/jplw.2024.26.00.27.

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Mahatma Gandhi, a staunch advocate of truth and non-violence, held non-violence, or Ahiṃsā, as a cardinal virtue with profound significance. Beyond being a mere principle, it served as a gentle yet potent instrument for self-control and influence over others in all circumstances. Truth and non-violence formed the bedrock of Gandhian philosophy, extending far beyond the avoidance of physical harm to encompass the mitigation of inner turmoil within the human heart. Gandhi regarded non-violence as a means to discover truth itself. In the contemporary world, nations worldwide grapple with diverse

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Narasinga, Prabhu Aloke. "Creating duty on dominant firm: a case for alternative economic analysis." Asian Journal of Business Ethics 9, no. 2 (2020): 225–39. http://dx.doi.org/10.1007/s13520-020-00107-6.

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AbstractThe desirability of creating norms within the framework of law has been a challenging process in a free market economy. The principles of antitrust law enunciated by courts in abuse of dominant cases has led to ‘refusal to deal’ as a contested doctrine. When dominance is treated as legitimate aspiration and free market choices are the medium to achieve the aspirations of free market enterprises, any duty or obligation cast on the firm is considered antithetical to the spirit of free market unless it eclipses the anticompetitive effect. Where an economic analysis of antitrust law has no

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Dubey, Anuradha. "Ecological Perspective of Gandhian Principle." International Journal of Science and Research (IJSR) 13, no. 3 (2024): 1191–93. http://dx.doi.org/10.21275/sr24316201905.

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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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Dr., More Babruwan. "Educational Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 667–70. https://doi.org/10.5281/zenodo.10279114.

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Mahatma Gandhi's ways and his ideals seem to be the only answer to overcome the present ever growing problem of terrorism which is leading the world to a doomsday. Mahatma Gandhi was leader of the past runs into the present and marches towards the future. He had always been a leader of the time ahead. He placed the theory of all-round development of the children through only education. Training of heart and building of character were also emphasized by him. Learning by doing was the famous guiding principle of Mahatma Gandhi. The educational experiments which he tried in Africa were further co

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Sandhu, Arti. "Less is more: The paradox of minimalism in contemporary Indian fashion." International Journal of Fashion Studies 9, no. 2 (2022): 339–59. http://dx.doi.org/10.1386/infs_00075_1.

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India’s fashion industry experienced spectacular growth in the decades after economic liberalization. The positive outlook brought about by liberalization led to the development of a culture of design built on the backs of textile crafts centred around material excess informed by re-orientalist viewpoints as well as selective references to India’s freedom movement. Most recently, however, a newer generation of designers shunned the visual exuberance that had become the hallmark of Indian couture. Yet even as they refrain from the visual stereotypes made popular by the preceding design fraterni

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Majumdar, Arjya B. "India's Journey with Corporate Social Responsibility-What Next?" Journal of Law and Commerce 33, no. 2 (2015): 165–206. http://dx.doi.org/10.5195/jlc.2015.83.

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One of the causes for raised eyebrows to the Companies Act, 2013 is Section 135. The provision mandates companies meeting certain requirements to compulsorily contribute to corporate social responsibility (CSR) activities, or explain the failure to do so. While this has been the subject of an ongoing debate ever since the provision was suggested in 2009, the provision in question has been met with considerable resistance from the industry. Arguments against Section 135 range from specific critiques of the semantics of the statute to critiques of the failure of India as a welfare state altogeth

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Senawiang, Panya, Chommanat Piangmal, and Narawich Sripaurya. "Empowering Through Education: Gandhi's Swadeshi Principle and the Path to Self-Reliance." Journal of Education and Learning Reviews 1, no. 5 (2024): 23–34. http://dx.doi.org/10.60027/jelr.2024.800.

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Background and Aims: Gandhi's Swadeshi principle and path to self-reliance emphasize the importance of economic independence and local sustainability, advocating for a self-sufficient society based on local production and practical education. This approach promotes economic stability and empowers communities by focusing educational practices on their immediate needs and resources. This paper aims to explore how Gandhi’s educational philosophy fostered self-reliance. Methodology: The methodology used in this paper combines primary sources, such as Gandhi's writings and historical records, with

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Sahu, Arti, Reshma Mondol, Fatima Khatoon, Neelam Chettry, and Nageena Khatoon. "The Insider Voice about Prostitution." ANTYAJAA: Indian Journal of Women and Social Change 2, no. 1 (2017): 81–90. http://dx.doi.org/10.1177/2455632717708955.

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This piece* has been put together by drawing from Red Light Despatch (RLD), a monthly newsletter brought out by Indian anti-sex trafficking organization Apne Aap Women Worldwide. RLD is for the women of the red-light area by the women of the red-light area. Women, girls and men trapped in prostitution from the red-light areas of Bihar, Delhi, Maharashtra, Rajasthan, and West Bengal write the Despatch. They write for each other and share information, dreams, struggles and hopes in solidarity from different corners of India. They try to address the gaps in mainstream media that often do not cove

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Merivirta, Raita. "Valkoisen linssin läpi." Lähikuva – audiovisuaalisen kulttuurin tieteellinen julkaisu 32, no. 4 (2020): 7–24. http://dx.doi.org/10.23994/lk.90785.

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Englantilaisen Richard Attenborough’n ohjaama Gandhi (1982) on Mohandas K. Gandhin (1869–1948) elämää ihailevasti tarkasteleva historiallinen suurelokuva, joka kuvaa nimihenkilön elämän ohella myös sitä, kuinka brittiläinen imperiumi luopui Intiasta vuonna 1947 intialaisten vuosikymmeniä kestäneen itsenäisyyskamppailun jälkeen.Tässä artikkelissa Gandhia luetaan brittien itselleen kertomana tarinana imperialismistaan ja kolonialismistaan ja niiden päättymisestä Intiassa. Tähän liittyy kiinteästi kysymys rotusuhteista kolonisoidussa Intiassa. Artikkelissa kysytään mitä Gandhi kertoo katsojilleen

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