Nonviolence as a civic virtue: Gandhi and reformed liberalism

Gier, Nicholas F.

doi:10.1007/s11407-003-0004-5

Cited by 3 publications

(4 citation statements)

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“…He describes Gandhi as a communitarian, embracing all religions and cultures, with a strong emphasis on the individual and their moral obligations. Nonviolence was for Gandhi not only a personal, but also a civic virtue (Gier 2003). 13 Gandhi's autobiography is entitled The Story of My Experiments with Truth.…”

Section: Conflicts Of Interestmentioning

confidence: 99%

Gandhi and Buber on Individual and Collective Transformation

Meir

2022

Religions

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A virtual encounter between Buber and Gandhi articulates where they differ and where they touch common ground. They developed a transformative thinking that opened up the individual and collective ego to others. Only recently have scholars paid full attention to Buber’s theo-political thinking. Gandhi’s article “The Jews” made his way of thinking irrelevant for many Zionists over the decades. The relative neglect of Buber’s political thought and of Gandhi’s contribution to conflict resolution in Israel/Palestine explains why studies systematically comparing Buber’s politico-religious thinking with that of Gandhi are rare. The present article wants to fill this gap. Gandhi and Buber’s religiosity impacted upon spiritual, social, and political life. Their transformational perspectives could shed new light on how to deal with violent conflict situations.

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Section: Conflicts Of Interestmentioning

confidence: 99%

Gandhi and Buber on Individual and Collective Transformation

Meir

2022

Religions

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“…What is important to note is that one cannot in this sense follow truth and be non-violent as a solitary being. The self upon whom Gandhi seems to have premised his understanding of dharma seems to be well described by what Gier calls a "social relational self" (Gier 2008). For it is only as that self negotiates the range of distressing and comforting experiences vis a vis problematic others that he or she truly understands what it means to follow truth, non-violence or to demonstrate moral courage.…”

Section: Section-iimentioning

confidence: 99%

“…Note in this context Gier's suggestion that the virtue of non violence in Gandhi could be joined with personal virtues of patience and forbearance such that conflict resolution becomes possible. Gier looks on ahimsa in Gandhi as a possible civic virtue (Gier 2008). This critical idea of being a fitting recipient for right allocation by the due performance of duty as also the idea of ahimsa as perhaps a universal civic virtue for conflict resolution is given a concrete shape by the Gandhian idea of satyagraha as a supreme duty for one who seeks redressal in the allocation of rights.…”

Section: Section-iiimentioning

confidence: 99%

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The Self and the Other: Liberalism and Gandhi

Puri

2011

Philosophia

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This paper makes an attempt to philosophically re-construct what I have termed as a fundamental paradox at the heart of deontological liberalism. It is argued that liberalism attempts to create the possibilities of rational consensus and of bringing people together socially and politically by developing methodologies which overcome the divisive nature of essentially parochial substantive conceptions of the good. Such methodologies relying on the supposed universally valid dictates of reason and notions of procedural rationality proceed by disengaging men from the divisive particularities of their plural value contexts. That disengagement is sought to be achieved by conceptualizing the individual as self sufficient in her moral and epistemic being thereby conceptually isolating individual man from the other. The liberal effort to create rational consensus which can bring people together then gets off the ground by isolating the individual from the other. This I have termed as the paradox of the self and the other or alternatively the paradox of social atomism and universalism. As a possible philosophical alternative this paper makes an attempt to re-construct Gandhi's conceptualization of the relationship between swaraj as self rule and Satyagraha as non-violent resistance. This Gandhian connection, it is argued, has the potential to transform the moral psychology of our response to the other, thereby posing a challenge to the modern, predominantly liberal, conceptualization of such a response.

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Gandhi Beyond Public Reason Liberalism

Patra

2021

J. Indian Counc. Philos. Res.

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Nonviolence as a civic virtue: Gandhi and reformed liberalism

Cited by 3 publications

References 6 publications

Gandhi and Buber on Individual and Collective Transformation

Gandhi and Buber on Individual and Collective Transformation

The Self and the Other: Liberalism and Gandhi

Gandhi Beyond Public Reason Liberalism

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