By Anuradha Veeravalli
Can Gandhi be thought of a scientific philosopher? whereas the importance of Gandhia is assumed and lifestyles to our instances is indisputable it really is commonly assumed that he didn't serve any self-discipline and can't be thought of a scientific philosopher. regardless of an overpowering physique of scholarship and literature on his existence and idea the presuppositions of Gandhia is experiments, the systematic nature of his intervention in sleek political idea and his procedure haven't formerly got sustained recognition. Addressing this lacuna, the ebook contends that Gandhia is critique of recent civilization, the presuppositions of post-Enlightenment political idea and their epistemological and metaphysical foundations is either entire and systematic. Gandhia is experiments with fact within the political enviornment in the course of the Indian Independence circulate are studied from the viewpoint of his wakeful engagement with process and idea instead of simply as a private creed, non secular place or ethical dedication. the writer exhibits how Gandhia is experiments are illustrative of his theoretical place, and the way they shape the root of his competition to the principles of recent western political conception and the presuppositions of the trendy state country in addition to envisioning the principles of an alternate modernity for India, and through its instance, for the world.
'Anuradha Veeravalli offers us with a provocative research of Gandhi's political concept. Gandhi is noticeable as a scientific philosopher who rejects the various dualisms that dominate a lot smooth political idea. the writer not just is familiar with her Gandhi rather well but additionally demonstrates a willing command of Western political thinkers. during this booklet, Gandhi takes on not just British colonialism but in addition the Enlightenment and the fashionable country state.'Ronald Terchek, Professor Emeritus, collage of Maryland, united states
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Extra resources for Gandhi in Political Theory: Truth, Law and Experiment
165–88. Parekh, B. (1989), Gandhi’s Political Philosophy: Critical Examination. Notre Dame: Univiversity of Notre Dame Press. Parekh, B. (1999) Colonialism, Tradition, and Reform: An Analysis of Gandhi’s Political Discourse. New Delhi: Sage Publications. Parel, A. (2006) Gandhi’s Philosophy and the Quest for Harmony. New Delhi: Cambridge University Press. C. (2001) Exploring Gandhian Science, A Case Study of the Khadi Movement, PhD Thesis, New Delhi: IIT Delhi. Rawls, J. (1973) A Theory of Justice.
Note that the experiment determines the truth of a law, and not a fact, nor merely an individual’s integrity, through a specific example. Thus establishing the truth is not based on a theory of correspondence. His ‘experiments with Truth’ dismiss the dualism of mind and the world, reason and experience, the transcendent and the this worldly, and knowing and being that plagues equally the foundations of modernity as well as tradition’s orthodoxy both of whom lay claim on having arrived at a definitive knowledge of the Truth and to the methods of arriving at it.
245) Hobbes sums up the dominant post-enlightenment point of view when he holds that there can be no covenant between God, man and nature: a covenant between men in the state of nature is void, without a common power that would enforce the covenant, since nothing but fear motivates man, who is in a state of war in the state of nature, to abide by a covenant; a covenant with brute beasts is impossible since it depends on mutual consent, which beasts cannot give; similarly, no covenant with God is possible because one cannot speak with him without mediation, or know of his consent to the covenant.