essay on relevance of gandhian principles in today's world

Gandhian Values in Today’s World: Relevance and Challenges

Introduction.

Mahatma Gandhi’s values and principles continue to resonate in today’s world, offering insights and guidance in addressing the challenges we face. Gandhian values, such as nonviolence, truth, simplicity, and social justice, remain relevant as we strive for a more peaceful, just, and sustainable society. However, applying these values in the modern context presents its own set of challenges. By examining the relevance and challenges of Gandhian values in today’s world, we can gain a deeper understanding of their significance and how we can embody them in our lives.

Relevance of Gandhian Values

1. nonviolence in conflict resolution.

Gandhi’s principle of nonviolence, or Ahimsa, is as relevant today as it was during his time. In a world marked by conflicts, violence, and oppression, the practice of nonviolence offers an alternative approach to conflict resolution.

Nonviolence encourages us to seek peaceful means of resolving conflicts, engaging in dialogue, and promoting understanding. It emphasizes the power of empathy, compassion, and respect for human dignity in addressing differences and finding common ground.

2. Truth and Integrity in the Era of Disinformation

In the age of digital media and information overload, Gandhi’s emphasis on truth and integrity is more important than ever. The spread of disinformation and “fake news” has eroded trust and deepened divisions in society.

Gandhian values call for truth-seeking, critical thinking, and responsible dissemination of information. It reminds us of the importance of upholding integrity, being discerning consumers of information, and promoting transparency in public discourse.

3. Simplicity and Sustainable Living

Gandhi advocated for a life of simplicity and self-sufficiency, prioritizing needs over wants. In today’s consumer-driven culture, embracing simplicity and sustainable living has become increasingly relevant.

By adopting sustainable practices, reducing consumption, and minimizing waste, we can mitigate the environmental impact of our lifestyles. Gandhi’s emphasis on self-reliance, local economies, and ecological preservation inspires us to live more consciously and harmoniously with nature.

4. Social Justice and Equality

The pursuit of social justice and equality remains a pressing issue in contemporary society. Gandhi’s fight against discrimination and his vision of an inclusive society are still relevant in the face of ongoing inequalities based on race, gender, caste, and socioeconomic status.

Gandhian values encourage us to challenge systems of oppression, advocate for marginalized communities, and work toward a more equitable distribution of resources and opportunities. They remind us of the importance of solidarity, empathy, and active engagement in addressing social injustices.

Challenges in Applying Gandhian Values

1. violence and conflict.

One of the significant challenges in applying Gandhian values is the prevalence of violence and conflict in today’s world. Nonviolence requires immense courage, self-control, and a willingness to endure suffering, which can be difficult to uphold in the face of aggression and oppression.

Addressing this challenge involves a collective commitment to de-escalating conflicts, promoting dialogue, and fostering a culture of nonviolence. It requires cultivating empathy and finding constructive ways to address grievances, both at individual and societal levels.

2. Technological Advancements and Information Overload

Technological advancements and the rise of social media have transformed the way information is disseminated and consumed. While these developments have the potential for positive change, they also pose challenges to Gandhian values.

The rapid spread of information and the ease with which false narratives can be propagated present challenges to truth and integrity. It requires a conscious effort to discern reliable sources, critically evaluate information, and combat the proliferation of disinformation.

3. Materialism and Consumerism

The dominance of materialistic and consumerist values poses a challenge to Gandhian principles of simplicity and sustainable living. The relentless pursuit of material wealth and the culture of instant gratification hinder efforts toward a more equitable and sustainable society.

To address this challenge, individuals can strive to prioritize needs over wants, practice mindful consumption, and advocate for policies that promote sustainable development. Promoting awareness about the environmental and social impacts of consumerism is crucial in shifting societal values towards sustainability and simplicity.

4. Deep-Rooted Systems of Inequality

Gandhi’s vision of social justice and equality faces the challenge of deeply entrenched systems of inequality and discrimination. Overcoming these systemic barriers requires sustained efforts, collective action, and policy changes.

Addressing this challenge involves challenging discriminatory laws and practices, advocating for inclusive policies, and promoting dialogue and understanding among diverse groups. It requires recognizing privilege, amplifying marginalized voices, and actively working towards dismantling oppressive structures.

The values espoused by Mahatma Gandhi continue to hold relevance and offer guidance in today’s complex world. Nonviolence, truth, simplicity, social justice, and equality are timeless principles that can inspire individual and collective action toward a more peaceful, just, and sustainable society.

While challenges exist in applying Gandhian values, they can be overcome through collective efforts, conscious choices, and a commitment to personal and societal transformation. By embracing Gandhian values and embodying them in our lives, we contribute to the legacy of Mahatma Gandhi and pave the way for a more compassionate and equitable world.

Gandhi in the Twenty First Century pp 3–16 Cite as

Gandhi in the Twenty-First Century: Ideas and Relevance

• Anshuman Behera 3 &
• Shailesh Nayak 3  
• First Online: 11 February 2022

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This is an introductory chapter of this edited volume. This chapter reflects on the relevance of Gandhian ideas in dealing with the contemporary societal challenges. Departing from a body of literature that confines Gandhi and his ideas to a specific time, this chapter holds the view that Gandhian ideas transcend time. Accordingly, the chapter stresses on the critical need for revisiting Gandhi’s ideas keeping in mind the challenges that the society is witnessing. To blur the distinction between Gandhi as a philosopher, an activist, and a freedom fighter, this chapter highlights the surplus element in Gandhi in his multiple personality and roles. The first part of the chapter reasons with the need for and importance of revisiting and engaging with Gandhi’s ideas. And the second part briefly explains the fourteen critical themes pertaining to Gandhi’s ideas around which the book has been compiled.

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Behera, A., Nayak, S. (2022). Gandhi in the Twenty-First Century: Ideas and Relevance. In: Behera, A., Nayak, S. (eds) Gandhi in the Twenty First Century. Springer, Singapore. https://doi.org/10.1007/978-981-16-8476-0_1

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1 Gandhian Perspective: Essence and Applications

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This chapter analyzes the essence and applications of Gandhian thought in the modern globalizing world. It discusses Mahatma Gandhi's advocacy of non-violence and his principle of trusteeship and examines their relevance to issues related to politics, economics, sustainable development, and environment. The chapter also evaluates how far India has followed Gandhian ideals and principles and suggests that the essence of the Gandhian perspective is formed by his firm faith in and commitment to truth and non-violence. It also mentions that Gandhi has been an inspiration for several mass movements for social justice and environment protection.

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Relevance of Gandhian Principles in Today's World

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The moment the mighty character of Gandhi rises before us, the question presents itself: What is his significance today and for the future? What inspiration can we take from his life? What light can his thought and wisdom shed on our complications? How does his way of life disturb our course of action in private and public affairs? That Gandhi is significant today and for centuries to come is not in hesitation at all. The words which Nehru uttered almost instantly after Gandhi’s sudden exit from this world are found to prove prophetic. Nehru said, the light is gone and yet it will shine for a thousand years. Dr. Martin Luther King, Jr., the Nobel Peace Prize winner of America, came to India as a pilgrim in 1959. After a month’s sojourn in the land of Gandhi, on the eve of his departure, he was questioned a cynical question at a press conference in Delhi. Where is Gandhi today? He was asked: we see him nowhere. Dr. Martin Luther King ’s reply was that Gandhi was inevitable. If humanity is to growth, Gandhi is inescapable. He lived, thought and acted, inspired by the vision of a humankind evolving towards a world of peace and harmony. We may ignore him only at our own risk.

Article Details

Gandhi is still relevant – and can inspire a new form of politics today

PhD Candidate in History, University of York

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Tom Shillam does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

University of York provides funding as a member of The Conversation UK.

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Seventy years after Gandhi’s assassination on the streets of New Delhi, Ramachandra Guha’s new book, Gandhi: The Years That Changed the World, 1914-48, reopens a familiar debate around his legacy. What was Gandhi’s message? What were his politics? What can we learn from him today? And is he still relevant?

Guha, presenting the second half of a biography that began with his 2013 book, Gandhi Before India , offers a straightforward but detailed narrative in which “the Mahatma” negotiates a principled path between the warring political trends of the age. Historian of empire, Bernard Porter , welcomed Guha’s work and its subtle defence of a “gentler, more tolerant and consensual forms of politics” that is now, in the age of Donald Trump, Brexit and Jair Bolsonaro in Brazil, on the decline in the West and elsewhere.

Others are more biting. Fellow Gandhi scholar Faisal Devji charges Guha with neutralising the Mahatma’s radicalism. Meanwhile, author Pankaj Mishra , reexamining Gandhi’s writings in a “post-truth age” of “furious revisionism”, uncovers a “relentlessly counter-intuitive thought” left untapped by Guha’s tales of a “bland do-gooder”.

Resurrection

All these accounts, however, seek to resurrect Gandhi as a political mentor for today . Modern politics – and its new formula of Twitter hashtags, populist sloganeering and strongman dictators – may seem an unlikely place for the teachings of Gandhi to offer fresh inspiration. But just such a thing also happened during the Cold War, when politics faced some very similar problems.

Gandhi is sometimes imagined sitting beside a spinning wheel pouring scorn on science and modernity. Indeed, when asked by a reporter what he thought of “Western civilisation”, he famously replied: “I think it would be a good idea.”

But his politics were more complex than this. Gandhi read the works of Western political thinkers including John Ruskin and Leo Tolstoy. India was being sucked into a global economy based on the exploitation and automation of labour. Industrial capitalism – and its partner, imperialism – only cemented uneven power relations and alienated one Indian from the next. He believed what was needed, instead, was a social and economic life based around local production for local needs, something that would also foster greater cultural enjoyment.

But is the current post-truth age still able to make use of this simple, authentic message?

A look into early 1950s Indian history provides some clues. When India achieved independence in August 1947 – with Jawaharlal Nehru as its first prime minister – Gandhi, it is supposed, remained as a spiritual and moral, rather than political, guide. His vision of a “village India” died in 1948 with his assassin Nathuram Godse’s bullet . And as Cold War ideological competition ramped up between communism and capitalism, rapid and centralised economic growth seemed inevitable .

Some intellectuals, however, returned to the Mahatma’s ideas in this new and hostile climate. In 1950, the CIA covertly funded the formation of the Congress for Cultural Freedom (CCF), an organisation which brought together liberal and leftist intellectuals from around the world to discuss the threat posed by Soviet collectivism to free cultural expression.

In sponsoring conferences and magazines in which these intellectuals could articulate their views, the CIA hoped it could channel their anti-authoritarianism to a useful Cold War end. But this did not work out. CCF branches often acted as repositories for radical aspirations which could find no other home.

The Indian Committee for Cultural Freedom (ICCF), formed in 1951, was a striking example . Freedom First, its maiden publication, eschewed cultural criticism for discussions of domestic politics. The CCF’s push for the formation of a new journal, Quest, which reversed this was in vain, with one writer taking the opportunity to rail against a Westernised Indian “ruling class” whose interest in state-led development was bound to create “a situation reminiscent of the looking-glass world” – in other words, to impose Western ideologies onto India .

A stateless society

These writers – often former freedom fighters who had gone to prison for their travails – wanted a new egalitarian politics they sometimes termed “direct democracy”. Views on how this should be approached varied, and as the decade wore on, some took to advocating for a pro-capitalist, if also welfare state-friendly, programme.

Others, though, found in Gandhi a source of optimism. In 1951, Vinoba Bhave and other social reformers committed to Gandhi’s “sarvodaya” – progress of all – concept, founded the “Bhoodan Movement” . This was aimed at encouraging landowners to redistribute land without violence and rapidly reduce inequality in agrarian India.

This fascinated the ICCF. Marathi trade unionist and columnist, Prabhakar Padhye, named Bhoodan one of several reform movements capable of constituting “a new social force in the life of the country”. The ICCF’s annual conference welcomed the movement, with speakers calling for a “Gandhian” politics which made “cooperation, rather than competition, the rule of life” .

Soon, key ICCF writer, Minoo Masani, reported on a tour undertaken around the Indian state of Bihar with fellow member Jayaprakash Narayan. Speaking with crowds of peasants and rural poor, Narayan bracketed together totalitarianism and the welfare state as inherently coercive. What the pair supported was “Gandhism” – or a more spontaneous and participatory politics which “like anarchism or communism, visualises ultimately a stateless society”.

The point is that these intellectuals were drawing on Gandhi in defiance of an oppressive global political climate and its relentless classification of different ideas and visions as good or bad, communist or anti-communist, modernist or traditional.

In its vacuous rhetoric and sleazy sloganeering, the early Cold War era was like today. And then, as now, Gandhi’s ideas were of renewed interest. As we now face a global dearth of alternative political ideas, perhaps it’s no wonder we are turning again to the Mahatma for inspiration.

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GANDHIAN PHILOSOPHICAL THOUGHTS: RELEVANCE AND IMPORTUNITY IN 21 ST CENTURY

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Mahatma Gandhi has interpreted various concepts of metaphysics, political and social philosophy together with moral and religious philosophy. Although Gandhi has not given any new doctrine his interpretations on various concepts of philosophy like truth, God, non-violence, satyagraha etc. are enough to call him a philosopher and Gandhism as a philosophy. Metaphysical concept of Ganghiji is revealed in his views on truth, God, soul or mind. Truth is not an attribute of God but God is Truth. So Gandhi asserted that “Truth is God”. Mahatma Gandhi is a humanist and he believes that man is the best creations of God. God is within man. Gandhi’s philosophy of religion gives us a new way of thinking about religion. Gandhi shows his religious tolerance and belief in all religions. Gandhi prescribes certain moral principles for the development of man’s ethical personality. For Gandhiji, Satyagraha is the truth- force or soul-force. Gandhi used the word ‘Swaraj’ for political freedom. This paper is a humble attempt to highlight Gandhi’s contributions towards philosophy from purely philosophical and logical point of view.

Dezső Szenkovics

The central question emphasized by the paper is that whether in the 21 st century's globalized world the Gandhian message still has or could have any actuality in managing our century's real challenges such as terrorism or the deepening moral crisis of the humanity. In order to be able to do this, the paper will fi rst of all present, analyse and comment on the most important concepts I consider the Gandhian thought is based on such as satya (Truth), ahimsa (non-violence) and satyagraha (as Gandhi loosely translated: holding on to truth, which in fact is the philosophy and practice of the non-violent resistance). I have to admit that in my paper I will consider Gandhi as a philosopher or a thinker even if he did not agree with me or even if it were hard to consider him a philosopher according to European traditions and European canon regarding philosophy. As we know, he personally declared that writing an academic text was beyond his power and he was not built for such kind of writings. Secondly, the paper will emphasize those aspects and concepts of the Gandhian thought which could give an answer to the core question of the paper, trying to prove that at least two of the presented concepts could be considered relevant and useful in our times, even if at fi rst impression all of these key concepts of the Gandhian thought seem to be a utopia and useless. It seems that Gandhi, through his ideas and thoughts, " is still alive " and is among us after more than 60 years of his death. It seems that we, all human beings, still have to learn from the ideas, from the writings and acts of the Mahatma.

IMMANUEL GANESAN

The 21 st Century is identified as the age of growth and development. In midst of all the developments, it is the acceptable hour to stand still and think 'Is India really developing?' and 'Is humaneness present in human life?' An inquest into these two questions, reminds a lot about our charismatic leader Mahatma Gandhi, his philosophy and his teachings. This article envisages the facts behind the relevance of Gandhiji and his philosophy in today's sociopolitical environment.

veena howard

Sunil Jadon

Bhartiya Shodh

NON-VIOLENT, RESISTANCE, HUMANKINDS, REFORM, SATYAGRAH, NATIONALIST, POLITICAL, MOVEMENT. Looking back at the twentieth century, as it is almost at its end, it has been marked by the bloodiest conflicts ever known to Humankind. From the death and destruction, the annals of history will forever manifest those who contributed to the barbarous events and those who attempted to resist the inhumane acts of aggressors. Belonging to the latter, one personality seems to stand out amongst the lot of humanitarians and peace loving people- Mohandas K. Gandhi. Although Gandhi was a remarkable nationalist leader, he was less concerned with the ends of his actions and more with the means of achieving independence for India. Gandhi believed in the idea of non-violent resistance and civil disobedience. These two elements of Gandhi’s plan for Indian Independence

Publisher ijmra.us UGC Approved

M. K. Gandhi was a prominent figure in the realm of peace and humanism. He played a noteworthy role in the movement of peace and freedom. He bestowed a lot of ideas relating to socio-political dimension. Gandhi " s ideas are basically philosophical in nature as he was inspired by various great philosophers of the world. Gandhi generated ideas to create a positive change in society. We acquire new ideas by studying his thought. No doubt, he was a social engineer who tried to build a new human society where everyone can live peacefully. In case of social change Gandhi always tried to establish a welfare state by means of non-violence and truth. His ultimate dream was sarvodaya, means welfare to all. According to him, we cannot gain anything by violent means. Because violence brings destruction; but non-violence does not. Non-violence and truth help us to purify our soul. M.K. Gandhi always tried to bring a social change by peaceful means, which contributes a lot in understanding the power of truthfulness, love and affection. Keeping these views in mind this paper is an attempt to understand the socio-political philosophy of M. K. Gandhi and its relevance.

Economic & Political Weekly

Prof. (Dr.) Sanjeev Kumar

IJAR Indexing

This paper examined the nature of Gandhian political ideas. The concept of state, politics, democracy, leadership, decentralization, freedom, rights and duties, what were these meant for Gandhi and his future vision for India. Further, the paper studied Gandhi’s political contributions such as secularism, panchayats, abolition of untouchability, freedom of speech etc. in the Indian constitution and their relevance in the present age. In last, briefly, I had made some understanding of recent emerging challenges in present society and hope to resolve them in the light of Gandhian principles, so that true democracy could be prevail. Therefore, the focus of this paper was mainly on political ideas and political contributions of Gandhiji and their present relevance. His political ideas were stateless and partyless democracy, decentralization, freedom of speech, abolition of untouchability, moral politics, secularism etc. There is great relevance of Gandhian political ideas or values in the present age of increasing violence and intolerance.

Faisal Devji

FD: Gandhi understood that self-interest, whether in its individual or collective form, represents the basic category of liberal politics. He also realised that it is not something given to us by nature but has to be set in place through considerable effort. Since interest conceived as ownership was tied to the regime of private property, however, it could only have a marginal existence in a place like India, where property and so ownership had not yet come to define all social relations. This meant that Indian social relations were often marked by modes of behaviour and practice, both violent and non-violent, that could not be accommodated within the logic of interest. Instead of trying to eliminate these altogether, which he thought an impossible task, Gandhi wanted to purify and expand them as forms of disinterest and altruism that deployed sacrifice in the cause of non-violence. He argued that all societies were in fact founded upon such sacrificial or disinterested relations, i...

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IAS,UTKARSH DWIVEDI | “150 YEARS OF CELEBRATING MAHATMA: Relevance of Gandhian Principles” | Triumph IAS

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Gandhian Ideology

Gandhian ideology (also known as Gandhism) is the set of religious and social ideas adopted and developed by India’s Father of Nation, Mahatma Gandhi, first during his period in South Africa from 1893 to 1914, and later in India.

Although incorporating certain Western ideologies that Mahatma Gandhi was exposed to, Gandhian ideologies were primarily rooted in Indian culture.

This article will give details about Gandhian Ideology within the context of the IAS Exam . Aspirants can learn from the philosophy of Mahatma Gandhi and integrate it with ethics preparation of UPSC Mains GS 4.

Gandhian Ideology- Download PDF Here

Major Gandhian Ideologies

The following thoughts are part of Gandhian ideologies

• Truth and Non-violence: They are the twin pillars of Gandhian thoughts.For Mahatma Gandhi, truth translated into words and deeds. For him, the ultimate truth was God and morality. Thus moral laws and code became its basis.  As far as Mahatma Gandhi was concerned, non-violence was active love, the direct opposite of violence.
• Satyagraha: Satyagraha meant the exercise of the purest soul-force against all forms of injustice, oppression and exploitation. The method secures rights by personal suffering and not inflicting injuries
• Sarvodaya : Sarvodaya is a term meaning ‘Universal Uplift’ or ‘Progress of All’. The term was first coined by Mahatma Gandhi as the title of his translation of John Ruskin’s tract on political economy, “Unto This Last”.
• Swaraj: Although the word swaraj means self-rule, Mahatma Gandhi gave it the content of an integral revolution that encompasses all spheres of life.
• Trusteeship: Trusteeship was a socio-economic philosophy that meant the rich people would be the trusses of trusts and charities set up for the purpose of the common people.
• Swadeshi: Swadeshi, the adjectival form, means of one’s own country, but can be loosely translated in most contexts as self-sufficiency.

Swadeshi is the focus on acting within and from one’s own community, both politically and economically.

It is the interdependence of community and self-sufficiency.

For more relevant notes, visit the linked article.

NCERT Notes: Indian National Movement – Extremist Period Gandhi Irwin Pact

Relevance of Gandhism in 21st Century

Although it is widely believed that Gandhism is a challenge to pursue in the 21st century; that is not the case. Gandhi’s principles can be applied in the following ways:

• Concept of Society: The contemporary society is a complex whole which is neither value-oriented nor purely speculative. Tradition and authority which were once revered are now utterly disregarded. The whole of humanity is steered by jealousy, distrust, suspicion and hatred. Violence, poverty and intolerance are on the rise. The outer homogeneity brought by science and civilization doesn’t emanate with the inner unity of our souls. So, there is a dire need to reform our minds. He says that adherence to truthfulness should be our only purpose of existence. The ultimate end of the individual is the realization of truth and justice through consistent endeavours, not only for ourselves but for the entire humanity.
• Economy: While it is generally recognized that socialism can’t be established without the use of force, Mahatma Gandhi’s idea of socialism involves the use of non-violence. He didn’t believe in extremes and neither appreciated complete liberty, as in a capitalist democracy, nor regimentation as in communist dictatorships. His idea was that power is to be as decentralized as possible. Globalization means integration of world economies through cross-country exchange of goods, ideas, information, and many services. Dominant economies with the aid of Multinational Companies and International Organizations are serving their interests to the extent that often the interest of the poor countries is compromised.
• Education: Mahatma Gandhi thought that humanization of knowledge can lead us to immunization of ideas against communal distrust. He was critical of traditional education and said that being literate doesn’t mean being educated.
• Swaraj: Swaraj meant to be free from external influences and foreign control. Now the country is independent and free from any external control. In today’s competitive and fast-paced world, there must be control over our inner conscience. Self-empowerment is the need of the hour. Every person should search for their own identity, and shouldn’t try to fit themselves in the moulds created by society.
• Technology: The Gandhian principles are still relevant and technology can be used to enhance their effectiveness. The main tenet that he propagated was Satya.

It would include truth with respect to speech, reality as it exists and good as opposed to immoral, evil, and bad. As opposed to this, in contemporary times, people are not truthful and they are not presented with the existing reality of the system.

Here, technology plays its part. Technology can help bring the reality and truth out of the systems. It can curb our main evil, corruption. Information and Communications Technology plays a significant role in this. It facilitates the movement of data among governmental institutions, among citizens and between citizens and government as well. It helps bring transparency, answerability, and public participation.

To learn about some important political ideologies and their meaning , visit the linked article.

Aspirants can find complete information about upcoming Government Exams through the linked article. More exam-related preparation materials will be found through the links given below

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