Abstract
This paper is aimed at analyzing Mahatma Gandhi’s ideas of satyagraha (form of non-violent resistance) and swaraj (self-governance). In particular, the work focuses on major ethical and philosophical principles, which lie at the core of Gandhi’s doctrine. In addition to that, the applicability of his ideas to the problems of international community is discussed.
Gandhi
The ideas, expressed by Mohandas Karamchand Gandhi have always been a subject of heated sociological debate. The main reason for it is their complexity and even contradictoriness. The spiritual leader of Indian Independence Movement attempted to develop non-violent method of resistance to the British Rule. This form of protest was called satyagraha. Gandhi defined it in the following way “Satyagraha is literally holding on to Truth and it means, therefore, Truth-force. Truth is soul or spirit. It is, therefore, known as soul-force. It excludes the use of violence because man is not capable of knowing the absolute truth and, therefore, not competent to punish” (Gandhi, 1961). This form of struggle involved civil disobedience and non-cooperation with the British government. The purpose of satyagraha is not to destroy the enemy but to find the solution which can suit both. It is worth mentioning that his principles were once violated, the riot in Chauri Chaura left twenty British soldiers dead. Naturally, Gandhi condemned this act of violence (Gandhi. 1996).
As it has already been mentioned, Gandhi wanted India to achieve independence from Britain; however, his concept of state was rather unorthodox. He emphasized the idea that state, itself could only detrimental effects on a human being. The word “Swaraj” can be translated into English as self-governance (or even anarchy). Such ideology practically eliminates the notion of state machine.
To a certain degree Gandhis ideas of non-violent resistance and self-government are intertwined. In his opinion, a human being cannot know all the truth, thus he or she does not have a right to punish other people. If we draw an analogy this person cannot rule over other people, because he is not omniscient. Gandhi was firmly convinced that any man of power might turn into a tyrant or despot. Therefore, no one can be entrusted with such dangerous gift as power. However, the idea of society implies some points of contacts, some principles that every member of the given society adheres to. Thus, there should be people or public bodies, making sure that these principles are not violated. Gandhi’s philosophy, according to which, a person cannot know all the truth is quite understandable, but every society tends to be hierarchical, because people are not created equal. Therefore, those, who stand higher at this social ladder, are entrusted with power. Additionally, Gandhi’s philosophy does not take into account the fact that some people prefer to be governed by someone else, whom they consider competent for this task.
Gandhis philosophy can be a plausible solution to the problems that the international community is currently having. However, there is one indispensable condition; every person (not only political leaders) must understand that he or she can be mistaken. The Latin proverb “to err is human” becomes crucial in this case. Judging from the present day situation, humankind is very far from such approach to problem solving. Perhaps, this is the underlying cause of international conflicts (for instance, Israeli-Palestinian War) is failure to understand this simple truth. Gandhi showed that inability to make compromises could eventually lead humanity to its own destruction. Only a great shift in public and social thought can put his ideology into practice.
Naturally, Gandhis idea of self-governance is rather controversial, because the concept of state implies the presence of authority (or authorities), that can protect rights of the citizens, otherwise society will collapse into the state of anarchy. However, some principles of satyagraha and swaraj can be successfully applied to the modern American society. Gandhi could never approve of capital punishment. Even the best judge can be prejudiced or biased in his judgment; additionally, his mistake can prove fatal. Naturally, this idea was expressed long before Gandhi, but he was the first to put it into execution.
Conclusion
Now, that we have discussed Mahatma Gandhis principles of swaraj and satyagraha, it is quite possible for us to arrive at the conclusion that some of his ideas can be successfully used to solve the problems of the international community and the society (not only the American society). However, it is necessary to adopt Gandhi’s principles, especially the idea that no one can know absolute truth.
Bibliography
- Mahatma Gandhi, Dennis Dalton (1996). Selected Political Writings. Hackett Publishing, pp. 32-35.
- M. K. Gandhi. Thomas Merton (1965). Gandhi on Non-Violence. New Directions Pub, pp. 23-27.
- M. K. Gandhi (1961). Non-Violent Resistance (Satyagraha). Schocken Books pp. 3-6.