Gandhi's thoughts need to be disseminated amongst our youth. It is said that modern civilisation is a rational civilisation and this is the most important aspect of the modern scientific society, because science has the power even to control nature and natural disasters and consequently men can lead their life in their own way.
He described the course as primary education and it would extend over a period of seven years. Thus, Gandhi envisaged a major economic role for the state. Accordingly, it systematically nurtured the illusion that the problems of society were too complex and intractable to be solved by ordinary citizens acting individually or collectively, and was best left to the state and its official agencies.
Such modern claims represent the antithesis of everything. Deeply rooted in violence man felt suffocated in its absence. Modern society is an expert society.
He wanted everyone to be employed and assured of the basic conditions of good life, such as food, clothing and shelter. Emphasis on vocational aspect led him to say that education has to be self-supporting, a theory which culminated into his system of basic education.
If in the pre-modern era togetherness and cooperation were the normative principles, then in the modern era, for fulfilment of the extensive needs competition has become a new modern value.
The mutual development of both will serve the purpose in the real sense of the term. For Gandhi, the mechanisation or fetishism of technology was closely tied up with the phenomenon of industrialism, another apparently self-propelling and endless process of creating larger and larger industries with no other purpose than to produce cheap consumer goods and maximise profit.
In such a state sovereignty vests in everyone who is his own ruler. Similar is the case with lawyers, academicians, politicians, spiritual teachers and others. Of all the moral principles, Gandhi placed truth as the first and foremost. It manifested its coercive power through compulsion and exploitation of individuals in society.
Gandhi looked upon an increase in the power of the state with the greatest fear, because although while apparently doing well by minimising exploitation, it does the greatest harm to mankind destroying individuality, which lies at the root of all progress.
Gandhi had a problem with this limited thinking pattern. Their rationality has become an instrument of their self-degradation. He created a trust of the gifts to benefit the community and appointed some leading Indians as its trustees. This modern hegemonic rationality has captured different aspects of modern life-style and Gandhi tried to criticise each of these one by one.
From this, it naturally followed that the Gujarat Vidyapith would not recognize the custom of untouchability in any form. The Gandhian religion is not merely for Hindus, not merely for India, but for the whole world. Parties of villagers would be organized to go to towns to sell articles made in their villages and demonstrate their usefulness.
As the institution was set up to further the objective of non-cooperation with the government, including its educational system, Gandhi decided that the Gujarat Vidyapith would not seek any aid from the government and, in keeping with the creed of the Non-Cooperation Movement it would always uphold the principles of truth and non-violence.
Introspection and experiment played a major part in the evolution of his social ideas. Modern medicine did neither. Gandhi envisaged an important political role for women vis-a-vis the power structure in society and the foundations of an equitable and non-violent social order.
A potent element of change was seen to have resulted in alienation and frustration. If I were a painter, I could draw a picture of the whole scene today. Mahatma Gandhi wanted Khadi to be the national cloth.
About the same time, a Christian acquaintance introduced him to the Bible. Therefore, to avoid violence and to ensure maximum flowering of the human personality, decentralisation of political power must become an end of a progressive and welfare-oriented society.
The reason was that they could not accumulate their wealth without the labour and cooperation of workers and the poorer sections of society. On this account, women were capable of infinite strength, which they only needed to realize and channel.
The good of the society, according to him, was contingent upon the goodness of each individual.
If it is wrested from him he becomes akin to automation and the society is ruined; no society can possibly be built on a denial of individual freedom. Gandhi was of the opinion that women could play an important role as teachers in this scheme.
According to Gandhi, rights are not to be claimed but these are a kind of social value through which the individual will move on to the path of self-realisation. Force is reduced to the minimum possible in a healthy social order in which it is a safeguard against unruly elements.
We all know that modernity is different from pre-modernity on various grounds.
Therefore these machines are enhancing hedonistic life-styles. Along with Mahatma Gandhi, other Indian leaders also contributed to strengthening of the secular spirit of India.
It was his picture of swaraj in which the exploitation of the masses would end only when their political freedom included real economic freedom.
aspects of Gandhi’s critique of modern civilization as a critique of capitalist modernity and with the philosophy of militant mate- Surhud, T Reading Gandhi in Two Tongues and Other Essays (), at 6 Gandhi, supra note 1, at and Essay on Non-violence of Mahatma Gandhi. Non-violence of Mahatma Gandhi Also read: Gandhian Philosophy on Truth and Non-violence (Ahimsa) Gandhi arrived India: After arriving India, Mahatma Gandhi joined the Indian National congress, which was at that time more or less a social institution.
He made Congress an organization, which was to. In his own way, Gandhi had been a critic of modern civilisation. He criticised almost each and every aspect of modern civilisation. Whether it was the machine, profession of doctors lawyers or various political structures like State/Parliament, Gandhi could never confirm his appreciation of these signifiers of modernity.
Short Biographical Paragraph on Mahatma Gandhi. Category: Essays and Paragraphs On November 28, He was against the modern civilization. Instead, he wanted his countrymen to live in the villages. His philosophy and deed are so great that he is regarded as “Mahatma” meaning “Great Soul”. Essays on Gandhi Prize-winning Essays of the classical contest organised by CITYJAN News weekly, which is marked by the obsolescence of the materialistic civilization.
In fact, Gandhi laid the foundation of mathematical and scientific knowledge. The centre- most point of Gandhi's religious philosophy is the inviolable sacredness of life.
Essay about Mahatma Gandhi`s Philosophy of Modern Civiliciation - Highlight and assess Gandhi’s critique of “modern civilization” and relate it to the debate about the nature and practice of development that surfaced with Gandhi’s exchange with Nehru [in Sudhir Chandra’s essay] and continue into the post-independence era is with.Mahatma gandhis philosophy of modern civiliciation essay