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Gandhi's Concept Of Satyagraha In Theory And Practice
Satyagraha
Gandhi's concept of Satyagraha in theory and practice
In essence, the concept of Satyagraha refers an attitude or a life philosophy that focuses on the force and power of the truth and the "soul force" that is able to overcome any adversity or obstacle. It is also a practical philosophy and was famously implemented by the developer of the concept, Mahatma Gandhi. Ghandi employed this philosophy in the Indian independence movement and in the final defeat of the British colonialism in India. This philosophy was also employed in Gandhi's opposition to the South African Apartheid regime and influenced the civil rights movement in America and the work of Martin Luther King, Jr.
In more detail, the term becomes clearer if we break it down. "Sat" refers to the concept of truth and openness, while "Ahimsa" refers to the "...refusal to inflict injury on others" (Basic Concepts of Satyagraha: Gandhian Nonviolence....). This therefore links the term to the well-known concept of non-violence, which is such an important part of the praxis of this philosophy. The third important part of this concept is "Tapasya" or the "willingness for self-sacrifice"(Basic Concepts of Satyagraha: Gandhian Nonviolence....). This aspect of the concept is described as follows:
A...
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(Basic Concepts of Satyagraha: Gandhian Nonviolence....).
In summation one could therefore argue that this philosophy is one that attempts to overcome opposition by asserting the truth and resisting the urge to retaliate in a violent manner. In this way one overcomes "evil" and opposition by a persistent refusal to give in and to force the other party to acknowledge the truth. One can also see the importance of this concept in Dr. King's concept of nonviolence. He states that "Nonviolence is not passive, but requires courage" (Martin Luther King's Principles of Satyagraha). This is an important aspect of nonviolence as this form of resistance requires extreme determination, courage and perseverance. In King's vocabulary, Satyagraha is associated with strength not weakness.
However, this is a concept that is particularly applicable to political conflict and to the overcoming of different social and political views of reality. The central question of this paper poses a different scenario and the question arises whether Satyagraha also applicable in this regard; namely, when innocent animals are immediately…
References
An indefinite fast to save tigers. Retrieved from http://articles.timesofindia.indiatimes.com/2012-06-19/nagpur/32316906_1_tadoba-andhari-tiger-reserve-bandu-dhotre-tadoba-tigers
Gandhi and Satyagraha. Retrieved from http://www.mapsofindia.com/personalities/gandhi/satyagarh.html
Martin Luther King's Principles of Satyagraha. Retrieved from http://satyagraha1.com/kinghow.htm
(Juergensmeyer, 1984) According to Gandhi's philosophy, the religious factualist becomes a religious innovator. This is where the facts of religion merge with contemporary concerns. Religion in turn is the codebook for moral conduct, and by introducing the element of fasting in the Satyagraha, Gandhi mixed this religious element with Satyagraha and the Satyagraha then became a search for Truth. In a similar vein, the Gandhi-Irwin pact was established, where Gandhi agreed
Gandhi as the figure of a leader. In this sense, particular emphasis will be attributed not to certain political events in Gandhi's life but rather to conceptual ideas that shaped his purposes. The practice of non-violence for which he has become famous will be assessed as well as certain social positions and economic perceptions. Key terms: non-violence, unity, sacrifice, truth, economy. Gandhi was the idealist. He was neither the first nor
The end result of Swaraj remains key to Satyagraha, however. Just as Kant and Mills championed the rights of individuals over the rights of governments, so too did Gandhi. Gandhi's philosophy was never intended to create a political state or states on the subcontinent. Instead Gandhi sought to actually and symbolically liberate the individual Indian from an oppressive state of being. The average Indian was beholden both to the Raj
John Locke's social theory not only permits disobedience but also a revolution if the State violates its side of the contract. Martin Luther King, Jr. says that civil disobedience derives from the natural law tradition in that an unjust law is not a law but a perversion of it. He, therefore, sees consenting to obey laws as not extending or including unjust laws. At present, a new and different form
We must canonize our own saints, create our own martyrs, and elevate to positions of fame and honor black women and men who have made their distinct contributions to our history." (Garvey1, 1) Taken in itself and absent the implications to African repatriation that we will address hereafter, this is a statement which seems to project itself upon both Martin Luther King and Malcolm X, mutually driven as they would