This book presents an interpretation of Gandhi's political philosophy, and how he strove to connect it with the four goals of life (purushartha). Anthony Parel argues that Gandhi's aim was the restoration of harmony and the removal of any opposition between the spiritual and the temporal, the political and the ethical.

Hind Swaraj by Mahatma Gandhi is arguably the greatest text to have emerged from the anti-colonial movement in India and the first to seriously challenge the cultural and civilizational premises of the colonizers’ mentality. It is also the first text in India that falls within the broad tradition of modern political philosophy, advancing a complex cluster of theses with conceptual sensitivity, analytical precision, and sustained argument. This book critically engages with Hind Swaraj and explores the fascinating and subtle dialogue set up by Gandhi between the characters of the reader and the editor. With essays from leading contemporary thinkers on Gandhi, the volume looks at themes such as Gandhi on epistemic servitude, decolonization, and intercultural translation; his complex critique of modern civilization; his views on the empire, democracy, citizenship, and violence; the normative structure of Gandhian thought; Gandhi and the political praxis of educational reconstruction; and how to read this text. An important intervention in Gandhian studies, this book will be useful for scholars and researchers of peace studies, political philosophy, Indian philosophy, Indian political thought, political sociology, and South Asian studies.

Often considered the most admired human being of the twentieth century, Mahatma Gandhi was and remains controversial. Among the leading Gandhi scholars in the world, the authors of the timely studies in this volume present numerous ways in which Gandhi's thought and action-oriented approach are significant, relevant, and urgently needed for addressing the major problems and concerns of the twenty-first century. Such problems and concerns include issues of violence and nonviolence, war and peace, religion and religious conflict and dialogue, terrorism, ethics, civil disobedience, injustice, modernism and postmodernism, forms of oppression and exploitation, and environmental destruction. These creative, diverse studies offer a radical critique of the dominant characteristics and priorities of modern Western civilization and the contemporary world. They offer positive alternatives by using Gandhi, in creative and innovative ways, to focus on nonviolence, peace with justice, tolerance and mutual respect, compassion and loving kindness, cooperative relations and the realization of our interconnectedness and unity, meaningful action-oriented engagement of dialogue, resistance, and working for new sustainable ways of being human and creating new societies. This volume is appropriate for the general reader and the Gandhi specialist. It will be of interest for readers in philosophy, religion, political science, history, cultural studies, peace studies, and many other fields. Throughout this book, readers will experience a strong sense of the philosophical and practical urgency and significance of Gandhi's thought and action for the contemporary world.

Advocates of pacifism usually stake their position on the moral superiority of nonviolence and have generally been reluctant or unwilling to concede that violence can be an effective means of conducting politics. In this compelling new work, which draws its examples from both everyday experience and the history of Western political thought, author Dustin Ells Howes presents a challenging argument that violence can be an effective and even just form of power in politics. Contrary to its proponents, however, Howes argues that violence is no more reliable than any other means of exercising power. Because of this there is almost always a more responsible alternative. He distinguishes between violent and nonviolent power and demonstrates how the latter can confront physical violence and counter its claims. This brand of pacifism gives up claims to moral superiority but recuperates a political ethic that encourages thoughtfulness about suffering and taking responsibility for our actions.

Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew.

9/11 marked the beginning of a century that is defined by widespread violence. Every other day seems to be a furthering of the already catastrophic present towards a more disastrous tomorrow. With climate change looming over us, frequent economic instability, religious wars, and relentless political mayhem, life for what we have made of it seems more and more unsustainable. Douglas Allen insists that we look to Gandhi, if only selectively and creatively, in order to move towards a nonviolent and sustainable future. Is a Gandhi-informed swaraj technology, valuable but humanly limited, possible? What would a Gandhian world—a more egalitarian, interconnected, decentralized—of globalization look like? Focusing on key themes in Gandhi’s thinking such as violence and nonviolence, absolute truth and relative truth, ethical and spiritual living, and his critique of modernity, the book compels us to rethink our positions today.

This book develops a critical understanding of Mahatma Gandhi’s philosophy and practice in the context of contemporary challenges and engages with some of his key work and ideas. It highlights the relevance of Gandhi’s legacy in the quest towards peace-building, equity and global justice. The volume examines diverse facets of Gandhi’s holistic view of human life – social, economic and political – for the creation of a just society. Bringing together expert analyses and reflections, the chapters here emphasise the philosophical and practical urgency of Gandhi's thought and action. They explore the significance of his concepts of truth and nonviolence to address moral, spiritual and ethical issues, growing intolerance, conflict and violence, poverty and hunger, and environmental crisis for the present world. The volume serves as a platform for constructive dialogue for academics, researchers, policymakers and students to re-imagine Gandhi and his moral and political principles. It will be of great interest to those in philosophy, political studies, Gandhi studies, history, cultural studies, peace studies and sociology.

The idea of nonviolent resistance is still as essential and almost as radical today as it was when Mahatma Gandhi (1869–1948) first pioneered in India the protest of political tyranny—in his case against British colonialism—through massive displays of civil disobedience. Gandhi’s ideas of peaceful protest went on to inspire the marches and sit-ins of the American Civil Rights movement and continue to be the foundations for political and social demonstrations around the world. This biography by leading scholar Douglas Allen presents a new and challenging approach to understanding Gandhi’s life—the time in which he lived, how he shaped history, and how his philosophy and practices can be reformulated in ways that are significant and effective today. Allen analyzes his continuing relevance by addressing key issues of truth and ethics, violence and nonviolence, equality and freedom, as well as ideas of exploitation, oppression, religious conflict, and environmental crises. Allen provides a much needed new perspective on Gandhi that allows us to rethink our basic values and priorities. By helping us understand Gandhi’s life and message, he creates a new paradigm for evaluating truth, nonviolence, peace, and morality; and he offers new criteria for assessing our modern approach to standards of living, development, progress, and meaningful human existence.

Cosmopolitan Political Thought asks the question of what it might mean for the very practices of political theorizing to be cosmopolitan. It suggests that such a vision of political theory is intimately linked to methodological questions about what is commonly called comparative political theory--namely, the turn beyond ideas and modes of inquiry determined by traditional Western scholarship. It is therefore an argument for applying the idea of cosmopolitanism--understood in a particular way--to the discipline of political theory itself. As Farah Godrej argues, there are four crucial components of this cosmopolitan intervention: the texts under analysis, the methods for interpreting non-Western texts and ideas, the application of these ideas across geographical and cultural boundaries, and the deconstruction of Eurocentrism. In order to be genuinely cosmopolitan, Godrej states, political theorists must reflect on their perspectives inside and outside various traditions and immerse themselves in foreign ideas, languages, histories, and cultures--ultimately relocating themselves within their disciplinary homes. The result will be a serious challenge to accepted solutions to political life.