One of the tenets of modernism is that politics exists in a separate sphere from daily life (Godrej, 2006). Gandhi did not believe that keeping politics separate was in any way productive. Daily life needs to be infused with politics in order to create an ideal democracy in which all the people are empowered. Therefore, one of the main reasons Gandhi did not trust modernization is that modernization represented fragmentation. Gandhi's political philosophy was rooted in Gandhi's spiritual philosophy, and his spiritual philosophy was one of unity. Gandhi attempted to show why politics and the life of common people are one and the same.
Another reason why Gandhi did not trust modernization was that modernization was about individualism. The "each man to himself" policy might work in the West, but not in India. Individualism leads to selfishness and isolation. Gandhi believed in creating a society based on togetherness and communal ideals. Moreover, as Godrej (2006) points out, Gandhi promoted the ancient Indian idea of ahimsa. Ahimsa is a worldview of not harming other beings, or causing no harm. It is impossible to live in a world that is individualist without causing harm. People who make decisions for selfish reasons will inevitably hurt others. This goes against Gandhi's...
Even when technological advances are beneficial, they should be used wisely. People cannot become slaves to technology without losing their soul or their connection with the human race. Gandhi would have especially disliked the way people use their smartphones and Internet. People have become absorbed into their own individual worlds rather than connected with their loved ones and neighbors.
When it comes to technology, medicine, and the law, not all advancements can be considered harmful. In fact, Gandhi would note that many developments have helped people. Technology can be used to save lives, increase food production, and make lives more comfortable. Yet not all people have equal access to technology. It is important to ensure equitable wealth distribution to fulfill the basic principles of Gandhi's philosophy. Likewise, medicine has made great progress in the ability to heal people and prevent serious injury or death. Yet not all people have equal access to health care services. Therefore, it is not modernization that is the problem but social justice. Gandhi's efforts were for social justice. Gandhi's his mistrust of modern technology and development…
The British created a well-educated, English-speaking Indian elite middle class d. new jobs were created for millions of Indian hand-spinner and hand-weavers The Indian National Congress can best be described in which of the following ways: Answer: a. An Indian Civil Service that administered British rule. b. A group of upper-caste professionals seeking independence from Britain. c. white settlers who administered British rule. d. anglicized Indians who were the social equals of white rulers. Under the
Democratic Transition in Asia Transition and Structural Theories of Democratization Important Asian countries participated in the Third Wave of democratization from the 1970s to the 1990s, including South Korea, Taiwan, Indonesia, Thailand and the Philippines. In China and Burma, there might have been a democratic revolution in 1989-90 had the ruling regimes not suppressed their own people with utmost brutality. This Third Wave, which according to Samuel Huntington started in Spain and
As Jeffrey Stout has it, following James' "Will-to-Believe," "We need not agree on all matters of moral importance to agree on many, and where our judgments happen to coincide we need not reach them for the same reasons." (Fackre, 2003) Fackre states that there are five pluralist views as follows: View 1: Common Core. At the center of all the great religions of humankind is found a common core of divine
It involves a new way of thinking and living "based on attention to people, and not primarily attention to goods" (Schumacher 70). Such a new system would prioritize the local community, would reinvigorate agriculture through the use of intermediate technology, would re-infuse rural life with dignity, and would stop depleting natural resources. He is fond of quoting the Gandhi dictum of "production by the masses, rather than mass production."
There has been a lot of debate and discussions on how exactly these so called heritage films must be interpreted, in academic circles as well as in the mainstream press, and in the more specialized film publications. As a part of the debate, certain issues became more important than others, and some of them were that a limit must be imposed on this type of trend in production, and that