Development ethics is concerned with the justification of development in terms of different normative issues. Mahatma Gandhi was the greatest among all who contributed to the Indian nationalism movement. The focus of this article is to show that Mahatma Gandhi can be regarded as a third world precursor of development ethics. To facilitate the purpose, the writer will try to show first that Gandhi’s theory of ahimsa acts as a foundational ethics of his entire development thought, because it is against (...) arbitrary consumerism and unsustainable resource use. Then the writer will analyze three important concepts of Gandhi – sarvodaya, swadeshi and satyagraha – which are the three principles of sustainable development, an important aspect of development ethics. Through its preference to the essential unity and equality of all earthly creatures, the principle of sarvodaya shows an empathetic approach towards natural world. The swadeshi spirit is handy in getting support for the national economic planning. To fight against injustices, Gandhi resorted to the method of satyagraha. Hence it became a technique that made the foundation of development ethics (that is, ahimsa) practical. Before drawing the conclusion, the writer will briefly evaluate Gandhi’s development thought that will also depict how Gandhi pioneered development ethics. (shrink)

To Gandhi, secularism went beyond the political separation of religion and state; it was a moral commitment to uphold human dignity and social justice. His approach to secularism was intertwined with his socio-economic philosophy of Sarvodaya, or the welfare of all. Gandhi argued that true secularism required addressing the socio-economic disparities that often fueled religious tensions. He believed in the “Sarvadharmasambhava principle,” which means equal respect for all religions. This perspective aimed at eradicating prejudices and promoting a culture of (...) empathy. In this context, this paper highlights Gandhi’s views on secularism which went beyond conventional notions, emphasising the interconnectedness of spirituality, social equity, and communal harmony. The author argues that Gandhi’s vision remains a poignant reminder of the potential for secularism to facilitate societal transformation by nurturing an environment of acceptance, understanding, and unity amidst diversity. (shrink)

Mahatma Gandhi’s name is familiar to such a degree that there is hardly any person who does not consider him to be a friend of mankind. There can be hardly found any aspects of human life, where Gandhi did not contribute. His thought and activities aimed at fostering courage and fearlessness among the people against any injustice. He was a mystic and religious man in personal life, a great social reformer, one of the greatest political activist, an educationist, etc. Millions (...) of people around this world have found in this many-splendor life a ‘spiritual power’, that has given the masses not only their unity, power to awaken themselves, but also the majesty that has made Gandhi a ‘Mahātmā’, the great soul (the name given by the great poet Rabindranath Tagore). This exceptional status is attributed to him due to the fact that he combined in himself some exceptional social, political, spiritual virtues. In this paper, my attempt would be to highlight some of these virtues of Gandhi’s life and activities, through which he has become popular as ‘Mahātmā’ in this world. I have also pointed out the relevance of Gandhian thought in the present materialistic world. -/- Keywords: Mahatma, Truth, Non-violence, Sarvodaya, Satyagraha. (shrink)