POLITICAL SCIENCE I PROJECT

“Political Thought of Mahatma Gandhi”

Word Count: 3645

11
Table of Contents
Introduction
Research Questions/Objectives

Discussion/Analysis

Gandhi’s political ideas

Relation between Gandhi’s political and moral thought
Gandhi’s political thought contribution
Critique of Gandhi’s political ideology
Contemporary Relevance of Gandhi’s Political Ideas

Conclusion

List of References

12
 Introduction
It is by and large admitted that in the circle of politics Gandhi, the epitome of non-violence, was
an outstanding revolutionary leader who led his country to win, by deploying his technique of
non- violence and self-suffering, to achieve the hard-earned status of equality with the rest of the
world. In his political philosophy, Gandhiji is viewed as a philosophical ‘anarchist’ and a
‘decentralist’1. His political theory of non-violence must be studied keeping in mind the growth
of the philosophical tradition and application of non-violence in India and abroad. Further I think
it necessary to keep in mind the environment in which Gandhiji grew and which influenced and
maybe determined his political ideology. This milieu may include the intellectual spread and the
social, economic and political conditions in England, India, and South Africa where Gandhi had
spent the early years of his life. Gandhiji was influenced by people and books as well as
institution2.
Gandhi, even after years of his demise, still remains an important topic of research and discourse
among the scholars and politicians interested in expanding modern political thought. Gandhi
wrote columns in Indian Opinion, Young India and Harijan, leading newspapers of the era,
where he discussed issues of contemporary relevance. This was a unique way in which he
involved people in non-violent struggles against British colonialism, untouchability and
communal unrest3. Gandhi has written on many issues from swaraj to decentralization. Several
volumes of his collected works include a lot of issues of national and international importance.
Many significant topics ranging from religion, politics, economics, environment and health were
mentioned in his musings. Mundane as well as political, spiritual matters constitute the vast
portion of his writings. Gandhi has written on many issues from swaraj to decentralization.
Several volumes of his collected works include a lot of issues of national and global importance.
Many significant matters ranging from religion, politics, economics, environment and health
attracted his attention. A range of mundane as well as spiritual matters constitute the vast ocean
of his writings. It may also be noted that Gandhi is said to be not a systematic thinker but an
inspired teacher who expressed only his deepest feelings and most sincere realizations.
Although it is true that Gandhi never presented new principles in an organized manner, but he
addressed some basic principles which were consistent throughout his writings 4. He advocated a
very close relationship between religion and politics. He cursed politics which was without
religion for the reason that it makes a man corrupt, selfish, unreliable, materialistic and
opportunistic. A politics that is separated from religion was dishonest and fraud politics. It may
be noted that Gandhi recognized religion and morality and was vehemently opposed to the
misuse of religion for selfish political interests because for him there was no politics without
1
Mehta, Uday S. (2010) Gandhi on Democracy, Politics and the Ethics of Everyday Life. Modern Intellectual
History 7 (2): 355-371
2
Id.
3
Chakrabarty, B. (2006). Social and political thought of Mahatma Gandhi. London: Routledge.

4
Das, Dhiraj Kr. (2012): Relevance of Gandhian Philosophy in Contemporary Period, A Journal of Humanities and
Social Sciences, Vol. 1, Issue. 2, October, pp. 311-313.

13
religion5. Politics was second to religion. He went on to establish how politics without religion
was a death trap because it would murder the man from within. In short, Gandhi saw an
irrefutable relationship between religion and politics. However, Gandhi never preached
‘theocratic dogmatism’ and he definitely did not believe in making a religion state’s religion and
considered it as a personal matter6. There were attempts on Gandhi’s part to combine religion
and politics which basically means that he was in favor of spiritualizing politics (Bondurant
1958: 52).
During his campaign against racism in South Africa, and his involvement in the Congress-led
nationalist struggle against British colonial rule in India, Mahatma Gandhi developed a new form
of political struggle based on the idea of "satyagraha, " or non-violent protest. He ushered in a
new era of nationalism in India by articulating the nationalist protest in the language of non-
violence, or "ahisma", that ushered the masses into action. This paper seeks to explore the
journey of Gandhi’s political ideology till now and its continuing relevance in modern politics
and explore the journey of Gandhi’s political ideology till now and its continuing relevance in
modern politics.

Research Questions/Objectives
In the course of this paper, I would endeavor to explore the following questions /themes:
1. A detailed discussion on Gandhi’s political ideas
2. A brief overview of relation between Gandhi’s political and moral thought and his views
on it
3. Gandhi’s political thought contribution to modern politics
4. Critique of Gandhi’s political ideology
5. Contemporary Relevance of Gandhi’s Political Ideas

Discussion/Analysis
Gandhi’s political ideas
He cannot be said to be a philosopher or political philosopher in the most strict sense of the term.
Nor was there very originality in his thinking . This can be corroborated by his words that truth
and non-violence are as old as wine. The indeces of Hind Swaraj, his compositions, notice
twenty books/works. In his political way of thinking Gandhiji is essentially a philosophical
revolutionary and decentralist. Governmental issues went into to him the ethical methodology,
the ethical standards in accordance with which lives of the individuals need to and might be
masterminded. The standards in sync with which presence in a general public must be
coordinated have been not those set down through people skilled in guideline anyway framed a

5
Parekh, Bhikhu. (1989) a. Gandhi’s Political Philosophy: A Critical Examination. London: Macmillan
6
Parekh, Bhikhu. (1989) b. Colonialism, Tradition, and Reform: An Examination of Gandhi’s Political Discourse.
London: Sage.

14
piece of the endless and unchangeable qualities set down by means of the breathtaking religio-
moral designs for the benefit of humankind7.
He looked for authenticity of power not inside the laws and the constitutions, presently not in
parliaments and courts, but rather inside the feeling of good and bad of fellow. until this point,
the world has seen best utilizing actual power and the power of guideline however Gandhi had
cut out the 1/3 power or the confident good energy of the people (Dhawan, 1948). Gandhi
represents human beings’ legislative issues and not birthday celebration Politics. just, power
should pass into the fingers of the people at all reaches; activities should jump to the people. He
argues for party less majority rule government. Development of human beings’ popular
government will proclaim a pristine time of vote-based decentralization for example the Swaraj
(Self Rule) is required from underneath 8. In Gandhian Politics, majority rules system turns into
the standard individuals and depends upon progressively more upon the strength of the people
and not upon the energy of the police or naval force9. as an outcome vote based system and
savagery can't pass together (Kumar, 2004). Consequently, Gandhi argues for the "Moralisation
of wants." and "Intentional development" should stay the premise of majority rule life and
subculture. His political idea of peacefulness should be concentrated inside the setting of the
blast of the philosophical way of life and utilization of peacefulness in India and abroad since the
soonest times.10.
Gandhiji's resistance of the realm is a result of the impulsive and explorative nature of country
authority which has not the slightest bit gotten to know the awful and is horrible of uniqueness
and to the difficulty, generally speaking, of weaning the country from brutality to which it owes
its start. The country and the tastefulness device are inseparables. Gandhi's ideal is a stateless
majority rules system, in which there might be an alliance of satyagrahi town gatherings,
performing on the possibility of willful collaboration and honorable and peaceful concurrence11.
The stateless popular government is the condition of illuminated majority rules system wherein
public activity transforms into so amazing as to be self-regulated. Gandhiji is contrary to
centralism since it infers centralization of power with the chance of its maltreatment, since it
builds unpredictability of life which is an interruption in all inventive moral undertaking, and in
the end since it reduces potential outcomes of self-specialists and of opposing treachery. The
country needs to lessen its capacities to the base and utilize minimal measure of pressure. As an
issue of the real world, as per Gandhi, the more the realm development, the substantially less the
popular government.
His plan of such a town Swaraj fathomed very division of country interest which went to make
every town self-governing and independent as respects the vital wishes of its occupants, all
7
Dhawan, G. (1948). POLITICAL PHILOSOPHY OF MAHATMA GANDHI. The Indian Journal of Political
Science, 9(1), 1-7.
8
Id.
9
MANTENA, K. (2012). Another Realism: The Politics of Gandhian Nonviolence. The American Political Science
Review, 106(2), 455-470.

10
Id.
11
Id.

15
together that at the steady premise of an immense local area of such little "republics" calmly co-
running with each other for shared advantage, the ways of life of the realm as a whole could be
broad-based, empowering it to advance easily towards its foreordained goal (Gandhi, 1959).
Rights are simply the chances mindfulness. The best approach to reluctance is the conviction of
1‟s strict solidarity with others by methods for serving them and doing one`s obligation by them.
subsequently every privilege is the option to do one`s duty.
Gandhi called attention to that in swaraj fundamentally dependent on Ahimsa, individuals need
now not understand their privileges, anyway it is fundamental for them to know their duties.
since there cannot be any commitment that cannot make a relating right 12. Privileges of
legitimate citizenship build least difficult to individuals who serve the realm to which they have
a place. Swaraj comes best from generally speaking execution by utilizing individuals in their
obligation as inhabitants (Chatterjee, 1984).

Relation between Gandhi’s Political and Moral Thought

An examination of Gandhi's crucial works gives a feeling that his compositions might be
characterized into head circles: the political and the moral. The works that can be put inside the
political territory are Hind Swaraj, Satyagraha in South Africa and productive Program. His
moral works may likewise include An Autobiography or the story of My Experiments with
truth13.
What's political? What is good? Is there a perfect division among the political and the moral in
Gandhi's thought? those are the issues to be talked about on this stage. Aristotle offers
incomparability to political interest. He contends that people can understand their total ability
just in legislative issues Gandhi: The Political and the moral that is related with public
undertakings and not surprising top. The political is the area which incorporates, in addition to
other things, strength, authority, local area, freedom, rights, and so on David Easton
characterizes legislative issues on the grounds that the legitimate distribution of qualities. the
ethical circle can be portrayed as the territory which is worried about inquiries of profound
quality and morals, etc. Inquiries of excellence, commitment, and obligation, etc., go under the
ethical zone14.
Immanuel Kant links ethical quality with what he calls the 'express essential, which ought to be
noticed genuinely in all occasions. there's a major cover between the constituent components of
'the good' and 'the political'. Questions related with rights, duties, opportunity and equity are
pertinent to political way of thinking.

12
Dhal, S. (2020). Gandhi: The Political and the Moral. GNLU Journal of Law Development and Politics, 10, 61-
76.

13
Kumar, Satish (2004): The Concept of State and Democracy in Gandhian Thought, The Indian Journal of Political
Science, Vol. 65, No. 3, July-September, pp. 377-378.

14
Id.

16
Gandhi advocates for a mix of legislative issues and profound quality. He transformed into of the
view that legislative issues without religion and ethical quality changed into wrongdoing.
Governmental issues should in no way, shape or form be dispossessed of faith'. Consistent with
Gandhi ethical quality "is to get authority over our psyche and our passions." Gandhi says,
"execution of obligation and recognition of ethical quality are convertible phrases." Swaraj is the
point at which we procure dominance over ourselves. consequently, Swaraj and ethical quality
are indivisibly interconnected with each other.
As per Gandhi legislative issues is the sacrificial transporter related with deliberate battling and
destitution. Gandhi feels that by utilizing doing political games we can comprehend our non-
secular self. Finding Gandhi easiest inside the strict moral zone has genuine ramifications of a
general public in which he is additionally alluded to as the daddy of the state. 'The political' in
Gandhi's idea is inseparably connected to 'the moral'. The Gandhian self sees no watertight
division between politics and morality.

Gandhi’s Political Thought Contribution

The Gandhian thoughts had been running in the rear of the order ideas of the Indian contract. The
convictions contained in those arrangements look like to sure degree the convictions of a
Gandhian country. some of those arrangements objective at setting up socio-money related
equity in popular which was the deep-rooted dream of Gandhi and the contrary arrangements
address character issues like restriction, cabin industry, decentralization, prohibition on cow
butcher, etc.
To Gandhi, the recovery of detached discourse, free association and free press was equivalent to
whole Swaraj15. Gandhi's esteems instructed Indians to withstand intrusion on free discourse,
detached get together and detached association and another arrangement of assessment building.
without falling back on savagery, pressure or ill will, Gandhi's esteems instructed people to say
them as I would see it and all in all through resistance and vote based self-articulation
(Chatterjee, 1984). Article 17 abrogates the distance and its training in any shape is made
culpable under the guideline. This transformed into the article which changed into embraced with
the calls of "Mahatma Gandhi ki Jai". Despite the fact that, this article does now not make a
right, yet it's far a rent of salvage to the 1/6th of Indian populace from unending oppression,
embarrassment and disrespect of hundreds of years 16. To include the thing inside the contract as
one of the greatest unambiguous articles of the sanction transformed into the best way to dispose
of this fiendishness (Chatterjee, 1984).
The possibility of secularism was a fundamental part of the "peaceful country," of Gandhi found
articulation inside the Warning Committee`s record on fundamental Rights. For Gandhi,
confidence is not welcome in governmental issues. there might be perfect division among
confidence and governmental issues.

15
Srivastava, K. L. (1968): The Relevance of Gandhian Political Thought in the Contemporary World, The Indian
Journal of Political Science, Vol. 29, No. 3, July-September, p. 215.

16
Id.

17
The possibility of secularism advanced in and through the nationwide battle for political freedom
and it became over the long haul included and exemplified inside the sanction of the sovereign
republic of India. it is spotless that Indian secularism developed not in the way of direct discover
and struggle with confidence as in the West. Secularism in India developed as an integrative
idea, rising above religions on the lone hand and tapping the binding together powers advanced
through the secularization strategy in the religions of India themselves on the inverse. Indian
secularism is the organic product simultaneously of non-mainstream Reformation and advanced
Enlightenment inside the Indian setting (Vijayam, 2004).

Critique of Gandhi’s Political Ideology

The disappearing of Gandhi's political substance become the noteworthy need of the infant
country. The adaptation of advancement foreseen by means of Gandhi transformed into not in a
state of harmony with the improvement variant wanted via new country. material improvement
drove via the realm turned into the serenade for the spic and span realm. It was presently not
going pleasantly with the type of good improvement imagined with the guide of Gandhi. He
needed a type of intentional destitution for the person.
Of way, he transformed into contrary to standardized neediness. This worldwide view held
material improvement in exorbitant regard. The set up-pioneer country realm had its own
presence of mind of advancement. It couldn't understand its vision of texture improvement if
Gandhian perspective had been to be the managing pressure 17. Along these lines, the Gandhian
norms of progress should have been discarded to offer path to the objective of material
increment.
There have been various parts in Gandhian way of thinking that may almost certainly come
inside the method of the recently free state. for example, such a reasoning that Gandhi had with
respect to preparing changed into not the standard perspective on training of the Indian realm 18.
To reiterate, Gandhi's perspectives with respect to a few things were furthermore exceptionally
weird. those points of view concerning opportunity have been not, at this point exceptionally
expensive to heaps of his counterparts. He had this rather conventional conviction of swaraj
which he thought become progressed to simple political opportunity and autonomy.
Gandhi had his own personal style of swaying between the privilege and the genuine 19. This
perspective turned out to be currently not shared through the patriot movement. Nor had been his
feelings shared through the fair-minded open country. The coherent decision sooner than the
patriot movement changed into to utilize his norms of peacefulness as systems on practical and
reasonable grounds.

Contemporary Relevance of Gandhi’s Political Ideas

17
Jodhka, Surinder S. (2002): Nation and Village: Images of Rural India in Gandhi, Nehru and Ambedkar,
Economic and Political Weekly, Vol. 37, No. 32, Aug. 10-16, p. 3344

18
Id.
19
Id.

18
Gandhi affirmed Indians and the field that the excess authenticity in legislative issues comes now
not from beast pressure, not from the country mechanical assembly, and not even from systems
of political support, electing want and agent self-government. Those are restricted, and they all
are unsteady. The famous order of Hitler did now not make Nazi rule real. The benevolent
tyranny of the British in India did presently don't make pilgrim rule real20.
Tyranny that enters driving at the coattails of vote-based system, or government that seems
twisted around with oneself dispensed weight of conveying misguided locals from their absence
of information and backwardness — neither of these structures accomplishes authenticity
basically because of the reality it's miles a hit in catching energy on the reason of maintained
appropriately goals. appropriate political authenticity should be commenced on well-known will,
on the inclination for self-determination, and on the limits and capabilities of a focal power,
without a doubt21. however, in the end it surpasses and rises above those variables, and is living
somewhere else, in a more prominent diffused lovely that has to do with the innate profound
quality of any state of force that indicates to govern a people of their name and for their own
alluring22.
Gandhi's accentuation at the positive Program alongside the monumental approach brought an
ocean exchange Indian governmental issues. The hopeful program is overall quite creative and
brought to the front the intrinsic limits of the people. It built administration, which changed into
trouble basically based, got sacrificial and supplier orientated. in the Gandhian time the Congress
turned into a movement and got the creative mind of the people. In assessment, inside the
distribute free period, the development of ideological groups in India and in a wide range of
countries brought thin contemplations and sectarian method23.
Ideological groups attempt and money at the shortcomings in their fighting gatherings instead of
by utilizing providing a sound option with creative mind and innovativeness. In any movement
the issue is basic inside the ideological groups catching energy at any esteem transforms into the
worry24. The force hungry political occasions vitiate the whole world of politics and decline
legislative issues directly into an entertainment of required numbers, in inclination to with any
philosophical establishment. With the outcome that in legislative issues ethical quality is limited.
It deteriorates directly into a round of misdirection and tale. Governmental issues have end up a
game of catching force and to expect to remember at any cost. No holds bar. rather than
legislative issues for the destruction of destitution, neediness of legislative issues includes the
front (Vijayam, 2004).

20
Bilgrami, Akeel. (2003). Gandhi, the Philosopher. Economic and Political Weekly 38 (39): 4159-4165.

Bondurant, Joan. (1958). Conquest of Violence: The Gandhian Philosophy of Conflict. Princeton: Princeton
21

University Press.

22
Brown, Judith. (1977). Gandhi and Civil Disobedience: The Mahatma in Indian Politics. Cambridge University
Press.
23
Das, Dhiraj Kr. (2012): Relevance of Gandhian Philosophy in Contemporary Period, A Journal of Humanities and
Social Sciences, Vol. 1, Issue. 2, October, pp. 311-313.

24
Id.

19
As we prior alluded to, Gandhian guidelines had been working at the rear of the fundamental
rights given to the Indian inhabitants. in which, Article 19 ensured six key opportunities to the
inhabitants with a couple of sensible guidelines25. These opportunities are the right to speak
freely of discourse and articulation, peaceful gathering, opportunity to shape organizations, etc.
(Chaterjee, 1984). at the opposite, the standard reason for stress these days is prejudice and
disdain principle to savagery and it is here the estimations of Gandhi should be clung to with
more prominent energy referenced in this paper. His contemplations are pertinent not the day
preceding today or today anyway constantly. since Gandhi's thoughts addressed on numerous
fundamental issues comprising of opportunity of discourse and articulation, resilience, etc.,
which are by the by fight in contemporary India.

Conclusion
After thoroughly discussing every important aspect of his views and writings we can safely
conclude that Mahatma Gandhi is not merely a political philosopher but professes the philosophy
of life. His political ideas are stateless democracy, decentralization, freedom of speech, abolition
of untouchability, moral politics, secularism etc. Even after analyzing the popular critique of his
philosophy I feel there is still great relevance of Gandhian political ideas and values in the
modern age of increasing violence and aggression. Gandhi was ultimately a practical thinker and
was one of those philosophers who believe in self-sacrifice, Satyagraha or Non-cooperation. He
believed that with violence came with it hatred and feelings of revenge whereas in non-violence
there was no such danger.
Gandhian philosophy is so comprehensive that it has left no aspect of human life untouched. In
the field of politics, he understands the issues with special consideration based on India’s socio-
economic and politics scenario26. Thus, he defines politics as the best means to regulate the
national life and also, he concluded that its power should decentralize in equitable manner. He
believes that the state in concentrated form of power structure is more coercive than individual.
So, he suggests the political power decentralization in the democratic form of governance.
Because decentralized democracy gives the scope to the public participation and representation27
It ensures the liberty and autonomy to the individual, village and nation in its extensive
application of the welfare world will be attainable. It will not be right to say that none of the
Gandhian principles holds importance in present times. The liberation of mankind from the evils
and ills of modern lives seem to depend on some of the key principles purported by Gandhi.
Gandhi and his philosophies are always more than we even know. His political contributions
offered us freedom, but his philosophies and principles emancipate our lives. The influence of

Gandhi, M.K. (1999). The Collected Works of Mahatma Gandhi (Electronic Book). 98 volumes. New Delhi:
25

Government of India.

26
Xaxa, Johani, and B.K. Mahakul (2009). CONTEMPORARY RELEVANCE OF GANDHISM. The Indian
Journal of Political Science, vol. 70, no. 1, pp. 41–54. Access at JSTOR www.jstor.org/stable/41856494. Accessed 4
Feb 2021.

27
Id.

110
Gandhi on the course of whole human and Indian history is almost without a doubt indelible. It is
rightly said that Gandhi belongs not only to India but to the whole world; he is not only of our
times but all of all times and he will continue to inspire the coming ages.

List of References
Journals
1. Chakrabarty, B. (2006). Social and political thought of Mahatma Gandhi. London:
Routledge.
2. Das, Dhiraj Kr. (2012): Relevance of Gandhian Philosophy in Contemporary Period, A
Journal of Humanities and Social Sciences, Vol. 1, Issue. 2, October, pp. 311-313.
3. Parekh, Bhikhu. (1989) a. Gandhi’s Political Philosophy: A Critical Examination.
London: Macmillan
4. Parekh, Bhikhu. (1989) b. Colonialism, Tradition, and Reform: An Examination of
Gandhi’s Political Discourse. London: Sage.
5. Dhawan, G. (1948). POLITICAL PHILOSOPHY OF MAHATMA GANDHI. The Indian
Journal of Political Science, 9(1), 1-7.
6. MANTENA, K. (2012). Another Realism: The Politics of Gandhian Nonviolence. The
American Political Science Review, 106(2), 455-470
7. Dhal, S. (2020). Gandhi: The Political and the Moral. GNLU Journal of Law
Development and Politics, 10, 61-76.
8. Jodhka, Surinder S. (2002): Nation and Village: Images of Rural India in Gandhi, Nehru
and Ambedkar, Economic and Political Weekly, Vol. 37, No. 32, Aug. 10-16, p. 3344
9. Kumar, Satish (2004): The Concept of State and Democracy in Gandhian Thought, The
Indian Journal of Political Science, Vol. 65, No. 3, July-September, pp. 377-378.
10. Srivastava, K. L. (1968): The Relevance of Gandhian Political Thought in the
Contemporary World, The Indian Journal of Political Science, Vol. 29, No. 3, July-
September, p. 215.
11. Vijayam, G. (2004): The Relevance of the Gandhian Approach, Peace Research, Vol. 36,
No. 2, November, pp. 72-75.
12. Dhawan, G. N. (1948): Political Philosophy of Mahatma Gandhi, The Indian Journal of
Political Science, Vol. 9, No.1, January-March, pp. 1-5.
13. Bilgrami, Akeel. (2003). Gandhi, the Philosopher. Economic and Political Weekly 38
(39): 4159-4165.
14. Bondurant, Joan. (1958). Conquest of Violence: The Gandhian Philosophy of Conflict.
Princeton: Princeton University Press.
15. Brown, Judith. (1977). Gandhi and Civil Disobedience: The Mahatma in Indian Politics.
Cambridge University Press.
16. Gandhi, M.K. (1999). The Collected Works of Mahatma Gandhi (Electronic Book). 98
volumes. New Delhi: Government of India.
17. Mehta, Uday S. (2010) Gandhi on Democracy, Politics and the Ethics of Everyday Life.
Modern Intellectual History 7 (2): 355-371.

111
 Online Resources
1. Xaxa, Johani, and B.K. Mahakul (2009). CONTEMPORARY RELEVANCE OF
GANDHISM. The Indian Journal of Political Science, vol. 70, no. 1, pp. 41–54. Access
at JSTOR www.jstor.org/stable/41856494. Accessed 4 Feb 2021.

112