Divinely Inspired Extraordinary Leader
Mahatma Gandhi was no ordinary leader. There are those who believe he was nely inspired, and it is difficult not elieve with them. He dared to exhort -violence in a time when the violence Hiroshima and Nagasaki had loded on us; he exhorted morality en science, technology and the italist order had made it redundant; eplaced self-interest with group erest without minimising the impore of self. In fact, the interdependence he social and personal is at the heart is philosophy. He seeks the simultaus and interactive development of moral person and society. His philosophy of Satyagraha is both -rsonal and social struggle to realise Truth, which he identifies as God. Absolute Morality. He seeks this th, not in isolation, self-centredly, with the people. He sacerises his revolution, ancing the religious and the secular. cesuscitated the culture of the colonised; he revived Indian handicrafts and made these into an economic weapon against the coloniser in his call for swadeshi-the use of one's own and the boycott of the oppressor's products, which deprive the people of their skills and their capital. Gandhi's insistence on self-sufficiency is a basic economic principle that, if followed today, could contribute significantly to alleviating Third World poverty and stimulating development. Gandhipredated Frantz Fanon and the black-consciousness movements in South Africa and the US by more than a half century and inspired the resurgence of the indigenous intellect, spirit and industry Gandhirejects the Adam Smith notionof human nature brute needs and returns us to our spiritual dimension with its impulses for nonviolence, justice and equality. He exposes the fallacy of the claim that everyone can be rich and successful provided they work hard. He points to the millions who work themselves to the bone and still remain hungry. He seeks an economicorder, alternative to the capitalist and communist, and finds this in Sarvodaya based on Ahimsa-non-violence. He rejects Darwin's survival of the fittest, Adam Smith's laissez-faire and Karl Marx's thesis of a natural antagonism between capital and labour, and focusses on the interdependence between the two. He believes in the human capacity to change and wages Satyagraha against the oppressor, not to destroy him but to transform him, that he cease his oppression and join the oppressed in the pursuit of Truth. We in South Africa brought about our new democracy relatively peacefully on the foundations of such thinking, regardless of whether we were directly influenced by Gandhi or not. Gandhi is not against science and technology, but he places priority on the right to work and opposes mechanisation to the extent that it usurps this right... He seeks to keep the individuain control of his tools, to maintain an interdependent love relation between the two, as a cricketer with his bat or Krishna with his flute. Above all, he seeks to... restore morality to the productive process. Atatime when Freud was liberatisex, Gandhi was reining it in; when Marx was pitting worker against capitalist, Gandhi was reconciling them; when the dominant European thought had dropped God and soul out of the social reckoning, he was centralising society in God and soul;a time when the colonised had ceased think and control, he dared to think acontrol; and when the ideologies of thcolonised had virtually disappeared, he revived them and empowered therewith a potency that liberated and redeemed.
DISCLAIMER:
The views expressed in the Article above are Nelson Mandela views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Nelson Mandela and Speaking Tree Times of India
Divinely Inspired Extraordinary Leader
Mahatma Gandhi was no ordinary leader. There are those who believe he was nely inspired, and it is difficult not elieve with them. He dared to exhort -violence in a time when the violence Hiroshima and Nagasaki had loded on us; he exhorted morality en science, technology and the italist order had made it redundant; eplaced self-interest with group erest without minimising the impore of self. In fact, the interdependence he social and personal is at the heart is philosophy. He seeks the simultaus and interactive development of moral person and society. His philosophy of Satyagraha is both -rsonal and social struggle to realise Truth, which he identifies as God. Absolute Morality. He seeks this th, not in isolation, self-centredly, with the people. He sacerises his revolution, ancing the religious and the secular. cesuscitated the culture of the colonised; he revived Indian handicrafts and made these into an economic weapon against the coloniser in his call for swadeshi-the use of one's own and the boycott of the oppressor's products, which deprive the people of their skills and their capital. Gandhi's insistence on self-sufficiency is a basic economic principle that, if followed today, could contribute significantly to alleviating Third World poverty and stimulating development. Gandhipredated Frantz Fanon and the black-consciousness movements in South Africa and the US by more than a half century and inspired the resurgence of the indigenous intellect, spirit and industry Gandhirejects the Adam Smith notionof human nature brute needs and returns us to our spiritual dimension with its impulses for nonviolence, justice and equality. He exposes the fallacy of the claim that everyone can be rich and successful provided they work hard. He points to the millions who work themselves to the bone and still remain hungry. He seeks an economicorder, alternative to the capitalist and communist, and finds this in Sarvodaya based on Ahimsa-non-violence. He rejects Darwin's survival of the fittest, Adam Smith's laissez-faire and Karl Marx's thesis of a natural antagonism between capital and labour, and focusses on the interdependence between the two. He believes in the human capacity to change and wages Satyagraha against the oppressor, not to destroy him but to transform him, that he cease his oppression and join the oppressed in the pursuit of Truth. We in South Africa brought about our new democracy relatively peacefully on the foundations of such thinking, regardless of whether we were directly influenced by Gandhi or not. Gandhi is not against science and technology, but he places priority on the right to work and opposes mechanisation to the extent that it usurps this right... He seeks to keep the individuain control of his tools, to maintain an interdependent love relation between the two, as a cricketer with his bat or Krishna with his flute. Above all, he seeks to... restore morality to the productive process. Atatime when Freud was liberatisex, Gandhi was reining it in; when Marx was pitting worker against capitalist, Gandhi was reconciling them; when the dominant European thought had dropped God and soul out of the social reckoning, he was centralising society in God and soul;a time when the colonised had ceased think and control, he dared to think acontrol; and when the ideologies of thcolonised had virtually disappeared, he revived them and empowered therewith a potency that liberated and redeemed.
DISCLAIMER:
The views expressed in the Article above are Nelson Mandela views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Nelson Mandela and Speaking Tree Times of India