The Thinking and Impact of Gandhi, Essay Example

Introduction

Few figures of the 20^th century, or indeed of any age, are as esteemed as Mahatma Gandhi.  His contribution is in fact difficult to comprehend, in that he is unique in history as having defeated the power of an empire through his sheer presence and spiritual influence on his people, with no resorting to violence or outright rebellion.  Through his consistent promotion of

satyagraha, or non-violent civil resistance to unjust authority, Gandhi both enabled Indian independence and inspired civil rights movements worldwide, as his legacy remains impactful today.  A brilliant man, Gandhi expressed significant thinking on a number of crucial issues, but three in particular demand exploration. In the following, then, Gandhi’s views on a nation’s self-rule, the quality of passive resistance, and the nature of civilization itself are examined, and seen as views representing both logic and a strict adherence to morality.

Self-Rule

It is interesting to note, to begin with, that Gandhi’s absolute insistence on self-rule in India reflects no real antipathy to the British who had claimed the nation as their own.  If the British would withdraw their undue authority from India, in fact, Gandhi had no issue with their remaining in the nation because they would then be evincing respect for it.  Writing of his feelings regarding self-rule as early as 1908, Gandhi goes so far as to express that India would do well to incorporate British institutions within its own framework of self-rule; ironically, he valued the strength and commitment of the British in terms of their governance of themselves.  This same admiration, however, then underscores the conviction that India must work toward the same independence and strength, which demands resistance to foreign powers: “Just as they do not allow others to obtain a footing in their country, so we should not allow them or others to obtain it in ours” (Gandhi 26).  It is likely that the implacable belief in this principle is what so motivated Indians to join with Gandhi’s refusal to bow to British authority, and forge the self-rule essential to any true nation.

It is as well important to note that Gandhi’s innate spirituality did not blind him to the realities of nationalism, regarding the coming of self-rule in India.  He refers to Japan in his writing, seeing it as a model of independence, and he wants the same for his country: “We must own our navy, our army, and we must have our own splendour, and then will India’s voice ring through the world” (Gandhi 26).  Put another way, Gandhi did not seek a “passive” nation removed from the world’s interactions; rather, he worked for self-rule which would enable the nation to take its rightful place as one to command respect internationally, and because it is a state entity unto itself and true to its innate character.

Passive Resistance

It is commonly believed that Gandhi espoused passive resistance, and to the extent of being known as the “father” of the concept.  It is accepted that this then ultimately motivated India itself to embrace the practice and free itself from British rule. This, however, is not the full reality. A scholar, Gandhi understood that passive resistance is in fact centered on a form of violence; the concept permits the one resisting to feel hatred or anger at the oppressor. This was in extreme contrast to Gandhi’s spirituality, and he instead promoted satyagraha.  This literally translates to, “holding to the truth,” but the meaning expands in Gandhi’s conception of it (Dalton 37).  Gandhi does use the term of passive resistance, but chiefly because it is more easily understood by those reading his thoughts.  His philosophy, nonetheless, is founded on the logic and morality inherent in any individual’s obeying only their conscience, and satyagraha is supported because no man is obligated to serve or fear any but God.

Intensely committed to the cause of Indian independence, then, Gandhi translated the spiritual concept into pragmatic terms.  Satyagraha or passive resistance demands that the individual sacrifice the material, or even bodily safety, for the sake of serving their most profound convictions.  Implied in this is the element of never descending to the ugliness of force as employed by those opposed: “When we do not like certain laws, we do not break the heads of law-givers but we suffer and do not submit to the laws” (Gandhi 56).  The suffering is perceived as necessary because any violent opposition weakens or destroys the spiritual truth needing to be observed and upheld.

As noted, this was a revolutionary approach in international and historical relations between nations, and one also exposing the intrinsic evils usual in colonization.  It must also be reiterated that Gandhi relies primarily on logic, his adherence to the spiritual notwithstanding. He examines, for example, the converse of passive resistance and immediately notes the innate contradiction within it. When resistance is overt and violent: “It means that we want our opponent to do by force that which we desire but he does not” (Gandhi 57). This in turn validates the opponent in doing precisely the same, and using force to exert its will.  Consequently, the only rational and moral means of defiance lies in a passive unwillingness to obey laws felt to be wrong, as the resistance only demands the suffering of the resister and harms no other party.

Civilization

For Gandhi, there is an inherent contradiction between industrial progress and the state of true civilization.  The former inevitably goes to expansion and colonialism, which destroy morality, while the latter is based on dharma, which may be seen as the harmony guiding life and universal forces (Chakrabarty 26). Humanity, in Gandhi’s thinking, has essentially perverted the fundamental concept of civilization, and because it has embraced the idea that what serves the body is a heightened state of being. He refers to England itself as emblematic of this gross error in judgment.  The nation, he believes, will find its way because it is not inherently immoral, but it nonetheless promotes the misapprehension that industrial progress must promote true civilization.  The view ignores the realities of what best serves humanity’s true progress, and Gandhi is inflexible in this conviction.  The modern notion of civilization defies reason, and:

“According to the teaching of Mahommed this would be considered a Satanic Civilization” (Gandhi 30).

Superstition is in fact behind these irrational ideas, as the emphasis on ease and speed of action actually create conditions “hypnotizing” and enslaving the people, and generating injustice.  Essentially, Gandhian thinking asserts that  civilization is a grossly misunderstood term, and modern interpretations of it are destructive, if not, as noted, satanic.  Devoted to faith and non-material pursuits of enhancing the inner being, Gandhi perceived the industrial and technological progress so consistently indicated as promoting civilization as of no import (Khoshoo, Moolakkhattu 81).  Moving Indians beyond these malignant influences was, then, a profound ambition of Mahatma Gandhi.

Conclusion

Throughout his long life and career, Gandhi evolved into a leader of inestimable importance, just as his own ideas evolved. He gave significant thought to multiple issues, assessing elements ranging from the roles of doctors and lawyers in a society to the processes by which governments become corrupt.  Beyond this, he was a modern philosopher of remarkable standing, and one unusual in that his influence changed the realities of imperialism and promoted civil rights on an international level.  Perhaps most importantly, Mahatma Gandhi’s thinking on a nation’s self-rule, the nature of passive resistance, and the truth of civilization itself go to views representing both logic and a strict adherence to morality.

Works Cited

Chakrabarty, Bidyut.  Social and Political Thought of Mahatma Gandhi. New York: Taylor & Francis, 2006. Print.

Dalton, Dennis. Mahatma Gandhi: Nonviolent Power in Action.  New York: Columbia University Press, 2012. Print.

Gandhi, Mohandas K.  Indian Home Rule or Hind Swaraj.  Ahmedabad, India: Navajivan Publishing House, 1938, republished in pdf. by Yann FORGET, 2003.

Khoshoo, T. N., & Moolakkhattu, John S.  Mahatma Gandhi and the Environment: analysing gandhian environmental thought.  New Delhi: Energy and Resources Institute, 2009. Print.