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Journal articles on the topic 'Mahatma Gandhi'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Allen, Douglas. "Mahatma Gandhi." Philosophers' Magazine, no. 21 (2003): 52. http://dx.doi.org/10.5840/tpm200321122.

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Jahanbegloo, Ramin. "Mahatma Gandhi." Diogenes 44, no. 176 (1996): 115–19. http://dx.doi.org/10.1177/039219219604417614.

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Kimura, M. "Mahatma Gandhi." Annuals of Japanese Political Science Association 43 (1992): 63–78. http://dx.doi.org/10.7218/nenpouseijigaku1953.43.0_63.

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4

Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (2012): 361–65. http://dx.doi.org/10.1080/14797585.2011.642107.

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Blanchot, Maurice. "Mahatma Gandhi." Journal for Cultural Research 16, no. 4 (2012): 366–70. http://dx.doi.org/10.1080/14797585.2011.642108.

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Iryana, Wahyu, Budi Sujati, and Galun Eka Gemini. "REFLEKSI AJARAN AHIMSA MAHATMA GANDI." Guna Widya: Jurnal Pendidikan Hindu 9, no. 2 (2022): 186–94. http://dx.doi.org/10.25078/gw.v9i2.974.

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Mahatma Gandhi merespon fenomena masyarakat India dengan gerakan ahimsa. Dengan ajarannya tersebut, ia menawarkan solusi menyeluruh pada penyadaran manusia untuk lebih mengenal dirinya, karena menurutnya dalam ahimsa tercakup toleransi, kesabaran, rendah hati dan cinta akan kebenaran. Ciri seperti inilah yang konon akan membawa manusia untuk lebih mengenal diri dan bagaimana seharusnya bertindak. Penelitian ini hendak menggali bagaimana konsep ahimsa yang ditawarkan oleh Mahatma Gandhi dan bagaimana implikasi dari ahimsa bagi perjuangan mencapai kemerdekaan India.Penelitian ini bersifat kepust

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7

Slate, N. "Mahatma Gandhi Memorial." Journal of American History 93, no. 3 (2006): 830–33. http://dx.doi.org/10.2307/4486425.

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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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Rai, Ananya. "Mahatma Gandhi: A Dual Personality." International Journal of Trend in Scientific Research and Development Volume-2, Issue-5 (2018): 1127–29. http://dx.doi.org/10.31142/ijtsrd17048.

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10

Adhikari, Bam Dev. "Idealization of Gandhian Myths in Bapu Sonnets: Devkota’s Romantic Perspective." JODEM: Journal of Language and Literature 11, no. 1 (2020): 33–43. http://dx.doi.org/10.3126/jodem.v11i1.34802.

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Bapu sonnets were composed by great Nepali poet Laxmi Prasad Devkota just after the assassination of Mahatma Gandhi in India. Mahatma Gandhi used to be called ‘Bapu’ by the commoners of India and these 38 sonnets written on him are supreme examples in terms of the form of the sonnet; but in terms of the content, the sonnets romanticize Gandhi and his contribution to India and Indian people. Written in the heydays of Mahatma Gandhi’s popularity, the sonnets admire Mahatma Gandhi and deify him as a hero of Indian people. Mahatma Gandhi did play a great role in liberating India from British Raj b

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11

Srivastava, Vinay Kumar, and Mundayat Sasikumar. "Mahatma Gandhi and Anthropology." Social Change 51, no. 1 (2021): 117–20. http://dx.doi.org/10.1177/0049085721996877.

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12

Nagler, Michael. "Mahatma Gandhi, Nonviolent Liberator." Acorn 13, no. 1 (2005): 44–45. http://dx.doi.org/10.5840/acorn2005/20061317.

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Poerbasari, Agnes Sri. "Nasionalisme Humanistis Mahatma Gandhi." Wacana, Journal of the Humanities of Indonesia 9, no. 2 (2007): 173. http://dx.doi.org/10.17510/wjhi.v9i2.211.

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Dr., Shilpa Namdevrao Shendge. "Mahatma Gandhi and Literature." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 625–30. https://doi.org/10.5281/zenodo.10278932.

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Mahatma Gandhi is the world's most noteworthy educator of humanity. Gandhiji was a famous writer who has captured the creative mind of scholars of various classes from verse, exposition, fiction to non-fictions. He is an immense source of thinking of himself and has affected various disciplines. Mahatma Gandhi, a man who has been much discussed and expounded on, wrote many works of writing. They were assortments of his articles and speech on truth and Ahimsa, Swadeshi and Charkha or of his locations to ladies, under studies and sovereigns. Numerous writers from different fields like history, g

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Ananya, Rai. "Mahatma Gandhi A Dual Personality." International Journal of Trend in Scientific Research and Development 2, no. 5 (2018): 1127–29. https://doi.org/10.31142/ijtsrd17048.

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Mahatma Gandhi, the Father of the Nation is always an inspiring one for the people not only for India but people for all over the world. The gentlemen who was admired by the Martin Luther King Jr., Barack Obama and may more is now facing the number of criticism of Indian people. How one can criticize whose focus was only to see India develop. Thus, in this paper the researcher tries to throe light on the haters and the great critic of Gandhi who not only criticize him for the type of politics he followed but also on the basis of personal life he lived upon. Theirs is always a great debate betw

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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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Dr., Kamble Balu Atmaram. "Relevance of Gandhian Philosophy in Contemporary World." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 05 (2023): 148–53. https://doi.org/10.5281/zenodo.10182048.

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Mohandas Karamchand Gandhi was a saint and a moral revolutionary. M.K. Gandhi has exercised the most powerful influence on modern world. Mahatma Gandhi is not merely a political philosopher; it is a message and philosophy of life. For quite some time it was considered that Gandhian philosophy and methods of struggle could not be put actual practice and with that these philosophy and methods have established their effectiveness. While M.K. Gandhi lived most of the people thought that his ideas are relevance only to win freedom for India from the British rule. So many persons were not convinced

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GUNPUTH, Rajendra Parsad. "Mahatma Gandhiâ€™s Education: A Lesson on Philosophy and Cultural Barriers to Peace in Intercultural Societies-The Indian-Mauritian Case Study." Journal of Education and Vocational Research 5, no. 3 (2014): 108–18. http://dx.doi.org/10.22610/jevr.v5i3.159.

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Cultural barriers2 in terms of castes, religions and politics have been a major obstacle to most Hindus especially in inter-multicultural countries like India or Mauritius with serious impacts on peace. And any international organisation, especially the UNESCO 3, would disprove it. However, are interculturality and peace4 related and if yes5 to what extent? In a contextual approach, this paper deals with cultural barriers to peace reflecting the revival of the doctrine of Indian avatars focusing on to what extent human rights may also include the doctrine of Mahatma Gandhi to achieve peace in

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Satyalakshmi, Komarraju. "Mahatma Gandhi and Nature Cure." Indian Journal of Medical Research 149, no. 7 (2019): 69. http://dx.doi.org/10.4103/0971-5916.251660.

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Shepard, Mark. "Mahatma Gandhi And His Myths." Acorn 9, no. 1 (1997): 5–15. http://dx.doi.org/10.5840/acorn1997912.

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Wisarja, Ketut, and I. Ketut Sudarsana. "Konstruksi Masyarakat Menurut Mahatma Gandhi." ARISTO 6, no. 2 (2018): 202. http://dx.doi.org/10.24269/ars.v6i2.1021.

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The cotruction of society that Gandhi is trying to build is a manifestation of his religious or religious faith. Where each individual jointly runs his life activity in the life of society as a holy dharma of religion. As dharma then every individual must be able to defeat any potential greed in developing autonomization of individuality to realize mutual interests. The idealization of society that Gandhi aspires to is inseparable from the idealization of the perfection of human beings as the main core of society. The idealization of society for Gandhi is what the Indian community calls the as

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22

Mitra, R. P. "Mahatma Gandhi and Tribal Development." Journal of the Anthropological Survey of India 68, no. 2 (2019): 234–44. http://dx.doi.org/10.1177/2277436x19886420.

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As we face intractable challenges of ever-increasing violence, growing inequalities, poverty, diseases and climate change all of which raise serious questions on our future existence, we once again turn to Mahatma Gandhi, his ideas and practices to face these adversities. The article engages with one such issue of tribes and the development initiatives of the state with ideas drawn from Gandhian economics and his model of social construction.

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&NA;. "Mahatma Gandhi on Organizational Redesign." Nursing Management (Springhouse) 28, no. 10 (1997): 7???11. http://dx.doi.org/10.1097/00006247-199710010-00001.

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Asthana, Dr Shailja. "Mahatma Gandhi in New India." International Journal of Political Science and Governance 5, no. 1 (2023): 219–21. https://doi.org/10.33545/26646021.2023.v5.i1c.401.

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Dr., Rajendra D. Shinde. "Mahatma Gandhi and Democratic State." International Journal of Advance and Applied Research 3, no. 8 (2022): 83–85. https://doi.org/10.5281/zenodo.7512368.

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            Mohandas Karamchand Gandhi popularly known as Mahatma Gandhi or Bapu was born on 2<sup>nd</sup> October 1869 at Porbandar (Gujarat) who was much praised and debated for his various ideas among many imminent persons. From beginning he was greatly influenced by his mother who was religious leady, later on many people left influence on his mind which in turn became the basis of his philosophy in later part of his life. Before jumping into freedom movement he was a lawyer by profession but he had not good practice at all, he left a

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26

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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27

Prof., Santosh Sirsat. "Economical Thought of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 02 (2023): 919–23. https://doi.org/10.5281/zenodo.10283860.

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Mahatma Gandhi's economic thought, deeply rooted in his broader philosophy of life, reflects a profound commitment to ethical principles, simplicity, and social justice. His vision for the economic well-being of individuals and society was intricately connected to his philosophy of non-violence (ahimsa), self-reliance, and the pursuit of truth. Gandhi's economic thought, encapsulated in concepts such as Swadeshi, Sarvodaya, and decentralization, has left an enduring impact on discussions surrounding sustainable and equitable development.

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Dr., Patil Shyam Pundlikrao. "Mahatma Gandhi and Non-violence." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 1071–75. https://doi.org/10.5281/zenodo.10287674.

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The biggest obstruction to saving individuals in this day and age is from savagery and wars. There is a long queue of individuals sitting tight for harmony so they can endure the contention. Individuals will guarantee that no nation can take advantage of another and that no nation can create weapons equipped for mass homicide. They accept that their arrangement can be acknowledged by changing the world's altruism and endeavors toward world harmony into world harmony in heaven. The entire world is hanging tight for a human universe that is by all accounts taking us to Mohandas Karamchand Gandhi

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Dr., Narendra Deshmukh. "Religion Philosophy of Mahatma Gandhi." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 1089–95. https://doi.org/10.5281/zenodo.10331498.

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30

Sharma, Arvind. "Accounting for Gandhi's allegorical interpretation of the Bhagavadgītā." Studies in Religion/Sciences Religieuses 32, no. 4 (2003): 499–509. http://dx.doi.org/10.1177/000842980303200407.

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Mahatma Gandhi is well known for offering an allegorical interpretation of the Bhagavadgī tā , whereas the more usual understanding of it in Hindu circles tends to be literal. This raises the question: what factors led Mahatma Gandhi to espouse an allegorical interpretation of the Bhagavadgī tā ? This paper concludes that Mahatma Gandhi preferred an allegorical interpretation on the basis of what he considered the "internal evidence" provided by the Mahā bhā rata and the Bhagavadgī tā and not under the influence of general exegetical trends, historical or contemporary, or of Arnold's translati

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Ramaswami, Subramony. "Mahatma Gandhi as a Prose Writer." Global Journal of Arts Humanity and Social Sciences 5, no. 1 (2025): 06–09. https://doi.org/10.5281/zenodo.14631303.

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Mahatma Gandhi, widely recognized for his leadership in India's independence movement, was also a prolific writer whose prose, deeply philosophical and deeply connected to his spiritual and political principles, played an integral role in shaping modern India. This article examines Gandhi as a prose writer, exploring the themes, style, and impact of his writings, especially his journals, letters, and autobiographical works. Gandhi’s prose is not only a political tool but also a moral guide that continues to inspire many globally.  

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Prof., Vaijinath Chickbase. "Mahatma Gandhi's Thoughts: Yesterday, Today, and Tomorrow." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 959–61. https://doi.org/10.5281/zenodo.10284742.

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33

MALVIYA, MUKESH K. "Gandhi- A Spiritual Economist." Dev Sanskriti Interdisciplinary International Journal 6 (July 31, 2015): 31–33. http://dx.doi.org/10.36018/dsiij.v6i0.64.

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As an economist Mahatma Gandhi was different from the main stream tradition due to his emphasis on ethical aspect to promote economic development as well as a rejection of materialism. Inspired by American writer Henry David Thoreau throughout his life Gandhi was in search to find the ways by which poverty, backwardness and other socio, economic problems could be solved. Here is an attempt made in this paper to present the economic thoughts of Mahatma Gandhi and analyze the relevance of these concepts in the present era. In this process this study analyzes the spiritual economic thoughts of Ma

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Sharma, Khum Prasad. "An Epitome of Nonviolent Resistance: A Study of Gandhi’s The Story of My Experiments with Truth." Bon Voyage 4, no. 1 (2019): 67–75. http://dx.doi.org/10.3126/bovo.v4i1.54180.

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Truth and non-violence are the twin pillars on which rest the entire framework of the magnificent edifice of Mahatma Gandhi's glorious life and work. Gandhi names the protest satyagraha, which means the “force contained in truth and love,” or “nonviolent resistance.” The philosophy of satyagraha requires that a person who decides to break a law considered unjust must accept the consequences of that decision. Mahatma Gandhi, a determinant and an all committed human soul, ascends this material world and reigns in the hearts of billions and billions of people all around the world. The ideas of Ma

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Prof., Vikas Vasram Ade, and Rajendra Belokar Dr. "Mahatma Gandhi's Philosophy on Education." International Journal of Advance and Applied Research 4, no. 18 (2023): 42–45. https://doi.org/10.5281/zenodo.8042734.

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In this research paper given Gandhi's  educational ideals, were thus meant to transform backward, illiterate, exploited, desperately poor peasants into self-confident and self-respecting citizens of a new community and nation.  Education was one of the several planks of his larger civilization agenda. In which the independence of India was the main thrust. So in this paper discuss on Mahatma Gandhi's thoughts on education Philosophy & his policy.

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Toit, Brian M. Du. "The Mahatma Gandhi and South Africa." Journal of Modern African Studies 34, no. 4 (1996): 643–60. http://dx.doi.org/10.1017/s0022278x00055816.

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The years that Gandhi spent in South Africa have been admirably described by several scholars. This articles traces the development of a philosophy which became uniquely identified with Gandhi, and then looks at his legacy in South Africa, especially his influence in the social, religious, and political spheres. How is it possible that the shadow of so apparently frail a figure was cast so widely over events during most of this century?

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37

Kling, Blair B., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." American Historical Review 100, no. 2 (1995): 568. http://dx.doi.org/10.2307/2169131.

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Mehrotra, Ravi, and PrashantKumar Singh. "Mahatma Gandhi′s Perspective on Tobacco." Indian Journal of Medical Research 149, no. 7 (2019): 137. http://dx.doi.org/10.4103/0971-5916.251670.

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Irschick, Eugene F., and Dennis Dalton. "Mahatma Gandhi: Nonviolent Power in Action." Journal of Interdisciplinary History 26, no. 2 (1995): 365. http://dx.doi.org/10.2307/206676.

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40

Gautam, Vasundhara. "Revisiting Mahatma Gandhi through Haryanvi Folksongs." Nidan : International Journal for Indian Studies 6, no. 1 (2021): 48–65. http://dx.doi.org/10.36886/nidan.2021.6.1.4.

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Syiemlieh, David R. "Mahatma Gandhi and North East India." Journal of the Anthropological Survey of India 68, no. 2 (2019): 151–57. http://dx.doi.org/10.1177/2277436x19877310.

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It is of concern to many in the North East that despite the tremendous influence Gandhi had on the region, there is as yet no detailed study of this involvement. It is appropriate that the North-Eastern Regional Centre, Anthropological Survey of India, is commemorating the life and work of the Mahatma. To an organization engaged in anthropological studies working primarily in the fields of physical anthropology and cultural anthropology and maintaining focus on indigenous populations, the study of the Mahatma is relevant, in his own time and remains so today. So significant has been his impact

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Gardner, Howard. "Mahatma Gandhi: A hold upon others." Creativity Research Journal 6, no. 1-2 (1993): 29–44. http://dx.doi.org/10.1080/10400419309534464.

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GREEN, CLIFFORD. "Dietrich Bonhoeffer's Letter to Mahatma Gandhi." Journal of Ecclesiastical History 72, no. 1 (2020): 113–21. http://dx.doi.org/10.1017/s0022046920000093.

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This first publication of the newly-found letter to Gandhi from Dietrich Bonhoeffer is a window into his thinking in the early 1930s, a time of personal formation and of resistance to National Socialism. Western Christianity needed ‘a Christian peace movement’, and Bonhoeffer wanted to learn from Gandhi's movement ‘the meaning of Christian life, of real community life, of truth and love in reality’. The letter includes Bonhoeffer's critique of Western culture and the Church in Europe and America, his hopes for a Church regenerated by the Sermon on the Mount, and his appreciation and critique o

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Munshi, Surendra. "Learning Leadership: Lessons from Mahatma Gandhi." Asian Journal of Social Science 38, no. 1 (2010): 37–45. http://dx.doi.org/10.1163/156848410x12604385959407.

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AbstractThis paper considers what valuable leadership lessons can be learnt from Gandhi that may prove useful not only at the national and global levels but at the corporate and other organisational levels as well. A broad review of management research on leadership shows that we do not have at our disposal a unified theory of leadership with which we can make full sense of his contribution. It is argued that precisely the absence of such a theory should encourage us to draw lessons from varied backgrounds. Gandhi’s role gives credence to some of the most innovative management ideas on leaders

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Misra, Surya Narayan. "Mahatma Gandhi: A Sesquicentennial Birthday Tribute." Liberal Studies 4, no. 2 (2020): 203–8. https://doi.org/10.5281/zenodo.3874025.

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Mahatma Gandhi has left his heritage of spiritual force; the influence which emanated from his personality was ineffable, like music, like beauty its claim upon others was great because of its revelation of a spontaneous self-giving. Suffice to say, he never belonged to his age. He was rather a link between the past and future, and the philosopher for the 21st century. In fact, in 2007 the United Nations has rightly decided to observe October 2nd (Gandhi’s Birthday) as the Day of Non-violence. As a tribute, especially in 2019 as his birth centennial year, we must recall the saintly man,

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Sheth, Noel. "The Non-Violence of Mahatma Gandhi." Jnanadeepa: Pune Journal of Religious Studies Jan 2001, no. 4/1 (2001): 59–78. https://doi.org/10.5281/zenodo.4263976.

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Although Mahatma Gandhi is known as the apostle of non-violence (<em>ahimsa</em>), he never wrote a treatise on non-violence. By nature he was a practitioner rather than a theoretician. He humbly admitted that he did not have a final word on it. In fact, he claimed that non-violence was indefinable, that it was impossible to have a complete theoretical knowledge of non-violence. It can only be understood through experience: we can merely catch glimpses of it as it unfolds in our life and actions. He was constantly experimenting, and his thought was continually evolving. Hence we have to sift t

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Dr., Deepak Subhash Waghmare. "Thoughts of Mahatma Gandhi on Trusteeship." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 04 (2023): 810–13. https://doi.org/10.5281/zenodo.10280133.

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There is economic inequality and exploitation everywhere in the society and because of this class idolatry continues in the society, Mahatma Gandhi proposed the theory of Trusteeship. It made life more pleasant, so that cooperation among human beings can be properly evaluated, its place in the social life, but seeing that in this sense, human society created inequality and gave rise to exploitation, many social reformers and noble men suggested different measures to create equality. In the society, due to which Equality will be created in the Indian society, everyone will get a chance to achie

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Pandikattu, Kuruvilla. "What would Gandhiji Do Today? Interview with Tushar Gandhi." Jnanadeepa: Pune Journal of Religious Studies Jan 2003, no. 6/1 (2003): 69–76. https://doi.org/10.5281/zenodo.4265615.

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The following is an interview with Tushar Gandhi, the grandson of Mahatma Gandhi (Bapuji) on the occasion of the Gandhi’s death anniversary. The topics covered are the recent communal violence in India, the role of politicians and of the ordinary people.  

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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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Bligh, Michelle C., and Jill L. Robinson. "Was Gandhi “charismatic”? Exploring the rhetorical leadership of Mahatma Gandhi." Leadership Quarterly 21, no. 5 (2010): 844–55. http://dx.doi.org/10.1016/j.leaqua.2010.07.011.

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