Thursday, June 30, 2016
Wednesday, June 29, 2016
Tuesday, June 28, 2016
Monday, June 27, 2016
Saturday, June 25, 2016
Friday, June 24, 2016
Thursday, June 23, 2016
Wednesday, June 22, 2016
Tuesday, June 21, 2016
Monday, June 20, 2016
Sunday, June 19, 2016
Saturday, June 18, 2016
Friday, June 17, 2016
Wednesday, June 15, 2016
E-book tablet to be launched to popularise Mahatma's books
E-book tablet to be launched to popularise Mahatma's books
To popularise books on Mahatma Gandhi and cater to the ever-changing reading habits, Navajivan trust, Ahmedabad has decided to come up with their own tablet, lending people the facility to read Gujarati and Hindi e-books published by them on the Mahatma Gandhi.
Kindle-like e-book tablet, which the Navajivan Trust is planning to bring, will have 170 books mostly on Mahatma Gandhi allowing people to read those in Hindi and Gujarati.
This announcement was made by the managing trustee of Navjivan Trust Vivek Desai while launching 10 different editions, including 4 e-book versions, of "Hind Swaraj", a book written by Gandhiji in 1909.
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Tuesday, June 14, 2016
Monday, June 13, 2016
Sunday, June 12, 2016
Saturday, June 11, 2016
Friday, June 10, 2016
Gandhi Journal Article-III ( May 2016 ) - Gandhian Trusteeship as an 'Instrument of Human Dignity'
Gandhi Journal Article-III ( May 2016 )
Gandhian Trusteeship as an 'Instrument of Human Dignity'
Gandhi's economic ideas were part of his general crusade against poverty, exploitation against socio-economic injustice, and deteriorating moral standards. Gandhi was an economist of the masses. His approach was rooted in human dignity. His economic philosophy is a result of innumerable experiments which he conducted in the course of his life. His pragmatic approach gave a new direction to the existing socio-economic problems in the process of protecting human dignity.
The fluid international conditions fraught with ideological tensions in the economic domain demanded a fresh approach to economic philosophy, with emphasis on the ideals of human rights like democracy, economic freedom, and social justice. Gandhism as a socioeconomic philosophy suits not only to accomplish the higher ideals of democratic freedom and socialism but it was also thoroughly developed to meet the challenge of national and international forces of communism and capitalism.
The fluid international conditions fraught with ideological tensions in the economic domain demanded a fresh approach to economic philosophy, with emphasis on the ideals of human rights like democracy, economic freedom, and social justice. Gandhism as a socioeconomic philosophy suits not only to accomplish the higher ideals of democratic freedom and socialism but it was also thoroughly developed to meet the challenge of national and international forces of communism and capitalism.
Thursday, June 9, 2016
Wednesday, June 8, 2016
Gandhi Journal Article-II (May 2016) - Gandhi's Champaran Mission : Its Context and Implications
Gandhi Journal Article-II (May 2016)
Gandhi's Champaran Mission : Its Context and Implications
When GANDHI WAS in Santiniketan after returning from South Africa in 1915, at the enquiry of C.F. Andrews about whether there was any possibility for him to start satyagraha in India, Gandhi replied that such a possibility would not arise for another five years. Little did he think at that time that his first encounter with the British authorities in India would come within two years in Champaran in Bihar. The situation in Champaran was not a creation of Gandhi but his mission there initiated a process that shaped the destiny of the nation and the destiny of his own.
The encounter came in the form of passive resistance. Passive resistance of Gandhi came out of his concept of authority. To him, force was the basis of the state authority. The authority based on force could not have moral sanction. In this matter the positions of Thoreau and Gandhi were identical. Thoreau said: "The authority of Government... is still an impure one: to be strictly just, it must have the sanction and consent of the governed."1 Both Thoreau and Gandhi believed in the moral authority which stood above the legal authority. The man-made laws were not necessarily binding on the people. Gandhi said: "So long as the superstition that man should obey unjust laws exists, so long will their slavery exist."2 Thoreau wrote: "Unjust laws exist: shall we be content to obey them, or shall we endeavour to amend them, and obey them until we have succeeded, or shall we transgress them at once?"3 As a philosophical anarchist, Gandhi thought that moral authority came from the people because it was the people who resisted the immoral authority. But the people were inordinate force. So, finally, he wanted to be much more definite and felt the need of building the Congress as an active moral body which will act as an effective Countervailing force on the British government.
The encounter came in the form of passive resistance. Passive resistance of Gandhi came out of his concept of authority. To him, force was the basis of the state authority. The authority based on force could not have moral sanction. In this matter the positions of Thoreau and Gandhi were identical. Thoreau said: "The authority of Government... is still an impure one: to be strictly just, it must have the sanction and consent of the governed."1 Both Thoreau and Gandhi believed in the moral authority which stood above the legal authority. The man-made laws were not necessarily binding on the people. Gandhi said: "So long as the superstition that man should obey unjust laws exists, so long will their slavery exist."2 Thoreau wrote: "Unjust laws exist: shall we be content to obey them, or shall we endeavour to amend them, and obey them until we have succeeded, or shall we transgress them at once?"3 As a philosophical anarchist, Gandhi thought that moral authority came from the people because it was the people who resisted the immoral authority. But the people were inordinate force. So, finally, he wanted to be much more definite and felt the need of building the Congress as an active moral body which will act as an effective Countervailing force on the British government.
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Tuesday, June 7, 2016
Monday, June 6, 2016
Gandhi Journal Article-I (May 2016) - Mahatma Gandhi : The Japanese Connection
Gandhi Journal Article-I (May 2016)
Mahatma Gandhi : The Japanese Connection
By Thomas Weber and Akira Hayashi
At Gandhi's Sevagram Ashram prayers still commence with the Japanese Nichiren Buddhist mantra of "Nammyo ho renge kyo." This raises questions about the connection between Gandhi and the Japanese. Gandhi admired Japanese self-respect, unity and patriotism which were demonstrated with Japan's defeat of Russia in the Russo-Japanese War of 1904-5. Later he became concerned by Japanese imperialism in China, the swamping of India with cheap Japanese cloth, and the prospect of a Japanese invasion of India during the Second World War. His open letter to the Japanese complaining of their brutal imperialism was quoted very selectively in Japanese papers so as to provide justification for the policies that he had condemned. Other Japanese writings about him played down his political activism making him useful for propaganda purposes rather than as a model for political activism. However, Gandhi's most important connection with Japan came through the various Japanese visitors to his ashrams, especially the Nichiren monks who stayed with him and left a lasting impression. The legacy of these monks continued in fostering understanding between the two countries in the early decades after Indian independence.
Saturday, June 4, 2016
Friday, June 3, 2016
Thursday, June 2, 2016
Wednesday, June 1, 2016
How Mahatma Gandhi Changed Lives of 10,000 Prisoners in Mumbai Central Jail in the Last 12 Years
How Mahatma Gandhi Changed Lives of 10,000 Prisoners
in Mumbai Central Jail in the Last 12 Years
'Hate the sin, love the sinner,’ said Mahatma Gandhi. It is in line with this belief that one organization in Maharashtra is trying to reform jail inmates by conducting Gandhi Peace Exams based on Gandhian philosophy.
Laxman Gole, a resident of Mumbai, was convicted for a number of crimes in 2005 and sent to the Mumbai Central Prison for four years. He had studied till Class 7 before getting involved with a gang of nine operating in different areas of Mumbai - mostly extorting money from people. One day, after spending some time in prison, he decided to write a letter to the judge presiding over his case and confessed to all his crimes - accepting his mistakes and promising not to repeat them in the future. His behaviour was so good and his confession so sincere that his sentence was reduced to two and a half years.
Laxman Gole, a resident of Mumbai, was convicted for a number of crimes in 2005 and sent to the Mumbai Central Prison for four years. He had studied till Class 7 before getting involved with a gang of nine operating in different areas of Mumbai - mostly extorting money from people. One day, after spending some time in prison, he decided to write a letter to the judge presiding over his case and confessed to all his crimes - accepting his mistakes and promising not to repeat them in the future. His behaviour was so good and his confession so sincere that his sentence was reduced to two and a half years.
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