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| gandhi and philosophy on theological anti politics: Gandhi and Philosophy Shaj Mohan, Divya Dwivedi, 2019 |
| gandhi and philosophy on theological anti politics: Gandhi and Philosophy Shaj Mohan, Divya Dwivedi, 2018-12-13 Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew. |
| gandhi and philosophy on theological anti politics: Coronavirus, Psychoanalysis, and Philosophy Fernando Castrillón, Thomas Marchevsky, 2021-04-06 Originally published in the European Journal of Psychoanalysis (EJP), the essays in this volume are a set of responses to the coronavirus crisis by distinguished philosophers and psychoanalysts from around the globe. The coronavirus irrupted making swift and deep cuts in the fabric of our existence: the risks of contagion and indefinite periods of isolation have radically altered the functioning of society. Pandemics do not wait for comprehension in order to proliferate. Confusion, sickness, and death punctuate the failure of governments worldwide to respond. This collection of writings examines the effects of the pandemic and the conditions that make possible such a global crisis. The writers provoke us to consider how capitalism, governmental power, and biopolitics mold the contours of life and death. The contributors in this collection ignite urgent political dialogue, address emergent transformations in the social field and offer perspectives on shifts in subjectivity and psychoanalytic practice. Beyond providing reflections on the impact of the coronavirus, the authors point to determinants of how the crisis will unfold and what may be on the horizon. This book will be invaluable to psychoanalysts, psychotherapists, philosophers, and to all those interested in the implications of the virus for psychoanalytic practice and theory, and the social, cultural and political spheres of our world. |
| gandhi and philosophy on theological anti politics: On Bernard Stiegler Jean-Luc Nancy, Shaj Mohan, 2024-02-08 What I love, and those whom I love, you, that is to say us in so far as we are capable of forming a we, all this I love, and I love them, and I love you infinitely (Bernard Steigler April 1952- August 2020). When Bernard Stiegler writes I love you in the quote above, he openly provokes us to question or experience the meaning or contact of these words. He also invites us to question the relationship between a thinker's life and their thought. For Stiegler, they were inextricable. His life was one that focused on friendship but not friendships at a purely social level but ones that produced philosophy, politics, and existential truths. Bringing together scholars who knew Stiegler, including Shaj Mohan, Achille Mbembe, Divya Dwivedi, Peter Szendy, and Emily Apter, this volume provides an original - and personal - insight into his life and philosophy. Each piece gives a sense of the wide range of Stiegler's work and how it affected the praxis of the philosopher in different parts of the world. |
| gandhi and philosophy on theological anti politics: Toward a New Art of Border Crossing Ananta Kumar Giri, Arnab Roy Chowdhury, David Blake Willis, 2024-11-05 Boundaries, borders and margins are related concepts and realities, and each of these can be conceptualized and organized in closed or open ways—with degrees of closure or openness. The logics of stasis and closure, as well as cults of exclusivist and exclusionary sovereignty, are reflected and embodied in the closed xenophobic conceptualization and organization of boundaries, borders and margins. But, an open conceptualization of the borderlands, where mixing and hybridity take place at a rapid, even dizzying, pace, gives rise to Creolization—at the threshold of sovereignties, which can also be imagined. At present, our border zones are spaces of anxiety-ridden security arrangements, violence and death. The existing politics of boundary maintenance is wedded to a cult of sovereignty at various levels, which produces bare lives, bodies and lands. We need the new art of border-crossing to be defined by the notion of camaraderie and shared sovereignties and non-sovereignties. Border zones can also be zones of meetings, communication, transcendence and festive celebration of the limits of our identities. Thus, we need a new art and politics of boundary transmutation, transformation and transcendence, in the broadest possible sense, that entails the production of spatial, scalar, somatic, cognitive, affective and spiritual transitions. |
| gandhi and philosophy on theological anti politics: Political Theory on Death and Dying Erin A. Dolgoy, Kimberly Hurd Hale, Bruce Peabody, 2021-09-14 Political Theory on Death and Dying provides a comprehensive, encyclopedic review that compiles and curates the latest scholarship, research, and debates on the political and social implications of death and dying. Adopting an easy-to-follow chronological and multi-disciplinary approach on 45 canonical figures and thinkers, leading scholars from a diverse range of fields, including political science, philosophy, and English, discuss each thinker’s ethical and philosophical accounts on mortality and death. Each chapter focuses on a single established figure in political philosophy, as well as religious and literary thinkers, covering classical to contemporary thought on death. Through this approach, the chapters are designed to stand alone, allowing the reader to study every entry in isolation and with greater depth, as well as trace how thinkers are influenced by their predecessors. A key contribution to the field, Political Theory on Death and Dying provides an excellent overview for students and researchers who study philosophy of death, the history of political thought, and political philosophy. |
| gandhi and philosophy on theological anti politics: The Public Sphere From Outside the West Divya Dwivedi, Sanil V, 2015-09-24 The Public Sphere from Outside the West brings together established and emerging new voices from philosophy, literature, anthropology, history, migration studies and information technology to address the present reality of the public sphere. In the age where everyone is in the public and everything is visible, this volume creates a delay in which the internet of things, mass surveillance and social media are asked “What is/not the Public?” The essays bring to attention the formation of geo-politically and historically distinct public spheres from South Africa, India, America and Europe. Such formations are found not only in the postcolonial histories of print, photography, cinema and caricature but also those underway in the digital era, such as the Arab Spring, Occupy movements and Anonymous. Through critical engagement with philosophers such as Kant, Heidegger, Benjamin, Habermas and Arendt , the determining concepts of the Public Sphere-privacy, secrecy, reason, the people-are shown to be undergoing epistemological and practical ruptures. Demonstrating the necessity of these considerations to understand the world public that is rapidly transforming this concept in radical ways through technologies today, this is the first collection on the subject to feature an impressive range of international thinkers. Global and timely in outlook, it breaks new ground and changes our way of looking at politics in the 21st century. |
| gandhi and philosophy on theological anti politics: Virality of Evil Divya Dwivedi, 2022-02-14 The authors of this insightful and urgent collection both use the metaphor of evil as a virus or contagion and conceptualize the COVID-19 virus as a manifestation of evil to reconsider the purpose of philosophy in and for a pandemic. |
| gandhi and philosophy on theological anti politics: COVID-19 Pandemic – Philosophical Approaches Nicolae Sfetcu, 2020 The paper begins with a retrospective of the debates on the origin of life: the virus or the cell? The virus needs a cell for replication, instead the cell is a more evolved form on the evolutionary scale of life. In addition, the study of viruses raises pressing conceptual and philosophical questions about their nature, their classification, and their place in the biological world. The subject of pandemics is approached starting from the existentialism of Albert Camus and Sartre, the replacement of the exclusion ritual with the disciplinary mechanism of Michel Foucault, and about the Gaia hypothesis, developed by James Lovelock and supported in the current pandemic by Bruno Latour. The social dimensions of pandemics, their connection to global warming, which has led to an increase in infectious diseases, and the deforestation of large areas, which have caused viruses to migrate from their native area (their reservoir) are highlighted below. The ethics of pandemics is approached from several philosophical points of view, of which the most important in a crisis of such global dimensions is utilitarianism which involves maximizing benefits for society in direct conflict with the usual (Kantian) view of respect for people as individuals. After a retrospective of the COVID-19 virus that caused the current pandemic, its life cycle and its history, with an emphasis on the philosophy of death, the concept of biopower initially developed by Foucault is discussed, with reference to the practice of modern states of control of the populations and the debate generated by Giorgio Agamben who states that what is manifested in this pandemic is the growing tendency to use the state of emergency as a normal paradigm of government. An interesting and much debated approach is the one generated by the works of Slavoj Žižek, who states that the current pandemic has led to the bankruptcy of the current barbaric capitalism, wondering if the path that humanity will take is a neo-communism. Another important negative effect is desocialization, with the conclusion of some philosophers that we cannot exist independently of our relationships with others, that a person's humanity depends on the humanity of those around him. The last section is dedicated to forecasting what the world will look like after the pandemic, and there are already signs of a paradigm shift, including the sudden disappearance of the wall ideology: a cough was enough to make it suddenly impossible to avoid the responsibility that every individual has it towards all living beings for the simple fact that he is part of this world, and of the desire to be part of it. The whole is always involved in part, because everything is, in a sense, in everything and in nature there are no autonomous regions that are an exception. The COVID-19 pandemic seems to restore the supremacy that once belonged to politics. One of the virtues of the virus is its ability to generate a more sober idea of freedom: to be free means to do what needs to be done in a specific situation. CONTENTS: Abstract Introduction 1 Viruses 1.1 Ontology 2 Pandemics 2.1 Social dimensions 2.2 Ethics 3 COVID-19 3.1 Biopolitics 3.2 Neocommunism 3.3 Desocialising 4 Forecasting Bibliography DOI: 10.13140/RG.2.2.31039.74405/1 |
| gandhi and philosophy on theological anti politics: Populism and Its Limits , 2021-12-30 Populism and Its Limits is a response to the evaluative and celebratory approaches to populism in social sciences and humanities. It seeks to study the phenomenon of populism, thoroughly consider its limits and, if possible, proposes ways out to other kinds of commitment in life, living and politics. It aims to formulate responses that take on the spurious and non-dialectical dissociation between thought and action, intellect and emotion, the people and the elite. |
| gandhi and philosophy on theological anti politics: Figures of Chance II Anne Duprat, Alison James, 2024-07-31 Figures of Chance II: Chance in Theory and Practice proposes a multidisciplinary analysis of cultural phenomena related to notions of chance and contingency. Alongside its transhistorical companion volume (Figures of Chance I), it considers how the projective and predictive capacity of societies is shaped by representations and cultural models of a reality that is understood, by varying degrees, to be contingent, unpredictable, or chaotic. This volume reevaluates the role played by figurative representations of chance in contemporary discourses about chance and contingency. Written by seven interdisciplinary teams, and encompassing philosophy, literature, history of science, sociology, mathematics, cognitive science, information science, and art history, this text puts scientific conceptions of chance into dialogue with their contemporary literary and artistic representations. It thus brings out the central role played by art in the human perception of chance, and in our methods for projecting the future, in order to better understand contemporary human attitudes in the face of risk. |
| gandhi and philosophy on theological anti politics: Indian Philosophy, Indian Revolution Divya Dwivedi, Shaj Mohan, 2024-04-11 In their brave and challenging book, grounded in political science and the Continental philosophical tradition, Divya Dwivedi and Shaj Mohan engage with the resurgence of upper-caste supremacism in India and its justification via the legacy of ‘the Aryan doctrine’ and Hindu nationalism. Their essays were written from 2016 to 2023, when India’s democratic institutions were subverted and caste-based oppression overflowed into public space—killing and menacing the lower castes of all religions, minorities, women, students and the media. This book chronicles the ascending oppression of democracy in India, a veritable biography of authoritarianism. Dwivedi and Mohan reject simplistic accounts of India’s politics as the opposition between ‘Hindu majoritarian nationalism’ and ‘the religious minorities’, or between ‘Hindu fundamentalism’ and ‘religious pluralism’. They propose instead a genuinely transformative account of Indian politics, grounded in political philosophy and in the lower- caste majority position. What does revolution mean where the constitutional promise of equality is betrayed daily by the millennia- old inequality of caste? What does politics mean where religion serves as the justification for descent- based enslavement and indignity? Revolution has only one sense in India, the annihilation of caste; and ‘citizen’ has only one sense, the people of the state shedding caste and racism. |
| gandhi and philosophy on theological anti politics: Anti-politics in Contemporary Italy Vittorio Mete, 2022-09-02 This book explores the discourses, attitudes and behaviours of professional politicians and ordinary citizens alike characterized by hostility towards the political sphere, political parties and, above all, professional politicians. It furnishes a clear, consistent depiction of the anti-politics phenomenon in general using Italy as a “laboratory” where anti-politics is widespread. After an original reconstruction of the concept of anti-politics, the author charts the rise of Silvio Berlusconi, the success of Umberto Bossi's Northern League, the resounding electoral victories of the Five Star Movement and the League (La Lega), all rooted in the anti-political rhetoric of Italy's leaders and the anti-political sentiment of its population. The author also traces the socio-political profile of the anti-political citizens of the main European democracies. This broad, consistent view of anti-politics will attract academics, journalists and policy makers interested in anti-politics in Italy and elsewhere. Students and scholars of party politics, party leaders, democracy and political participation will also find the volume of great interest. |
| gandhi and philosophy on theological anti politics: Gandhi in India’s Literary and Cultural Imagination Nishat Zaidi, Indrani Das Gupta, 2022-07-05 This book engages with the socio-cultural imaginings of Gandhi in literature, history, visual and popular culture. It explores multiple iterations of his ideas, myths and philosophies, which have inspired the work of filmmakers, playwrights, cartoonists and artists for generations. Gandhi’s politics of non-violent resistance and satyagraha inspired various political leaders, activists and movements and has been a subject of rigorous scholarly enquiry and theoretical debates across the globe. Using diverse resources like novels, autobiographies, non-fictional writings, comic books, memes, cartoons and cinema, this book traces the pervasiveness of the idea of Gandhi which has been both idolized and lampooned. It explores his political ideas on themes such as modernity and secularism, environmentalism, abstinence, self-sacrifice and political freedom along with their diverse interpretations, caricatures, criticisms and appropriations to arrive at an understanding of history, culture and society. With contributions from scholars with diverse research interests, this book will be an essential read for students and researchers of political philosophy, cultural studies, literature, Gandhi and peace studies, political science and sociology. |
| gandhi and philosophy on theological anti politics: In God's Shadow Michael Walzer, 2012-06-05 In this eagerly awaited book, political theorist Michael Walzer reports his findings after decades of reading and thinking about the politics of the Hebrew Bible. Attentive to nuance while engagingly straightforward, Walzer examines the commentary of the ancient biblical writers and discusses the implications for such urgent modern topics as the nature of political society, hierarchy and justice, the use of political power, the justification for and rules of warfare, and the responsibilities of clerical figures, monarchs, and their subjects./divDIV DIVBecause there are many biblical writers, and because they represent different political views, pluralism is a central feature of biblical politics, Walzer observes. Yet pluralism is never explicitly defended in the Bible—indeed it couldn't be defended since God's word is one. There is, however, an anti-political teaching which recurs in biblical texts: if you have faith in God, you have no need for particular political institutions or prudent political leaders or deliberative assemblies or loyal citizens. And, Walzer finds a strong moral teaching common to the Bible's authors. He identifies God's decree for ethics and investigates its implications for just policymaking in our own times./div |
| gandhi and philosophy on theological anti politics: The Indian Ideology Perry Anderson, 2021-07-13 The historiography of modern India is largely a pageant of presumed virtues: harmonious territorial unity, religious impartiality, the miraculous survival of electoral norms in the world’s most populous democracy. Even critics of Indian society still underwrite such claims. But how well does the “Idea of India” correspond to the realities of the Union? In an iconoclastic intervention, Marxist historian Perry Anderson provides an unforgettable reading of the Subcontinent’s passage through Independence and the catastrophe of Partition, the idiosyncratic and corrosive vanities of Gandhi and Nehru, and the close interrelationship of Indian democracy and caste inequality. The Indian Ideology caused uproar on first publication in 2012, not least for breaking with euphemisms for Delhi’s occupation of Kashmir. This new, expanded edition includes the author’s reply to his critics, an interview with the Indian weekly Outlook, and a postscript on India under the rule of Narendra Modi. |
| gandhi and philosophy on theological anti politics: Gandhi and the Caste Question in Colonial India Shashi Bhushan Upadhyay, 2025-06-06 This book comprehensively surveys and critically analyses Gandhi’s ideas on caste and untouchability. It emphasizes the fact that Gandhi was a considerable thinker who had seminal ideas on the caste question. As an intellectual history, this book is not just a study of his ideas but also of what he practised. It narrates his lifelong struggle against untouchability since his South African days and focuses on his distinctive understanding of the caste question which differed sharply from that of his contemporaries both on the right and the left. The book also critically analyses and questions the attribution of strategy to Gandhi with regard to both the nationalist and anti-untouchability movements. The volume will be of great interest to scholars and researchers of history, caste and discrimination studies, and South Asian studies. |
| gandhi and philosophy on theological anti politics: Rewriting Indian Politics from Gandhi to Modi Bikram Keshori Jena, 2024-01-15 The book attempts to establish dialogue and build bridges in these polarizing times when politics divide us more than at any time. By focusing on significant nation-builders, from Mahatma Gandhi to Narendra Modi, the book makes a compelling case for going beyond the narrow ideological divide and welcomes the readers to engage with the unison and integration of political thoughts and actions. The book argues that starting from Gandhi, Nehru, Bose, Savarkar, Ambedkar, Patel, Shastri, Indira Gandhi, Rajiv Gandhi, VP Singh Chandrasekhar, Narasimha Rao, and Atal B. Vajpayee, Modi is only taking forward the nation in Amrit Kaal on the lines which his predecessors drew. The book shows the amalgamation of ideological diversities in national unity! |
| gandhi and philosophy on theological anti politics: The Routledge Companion to Indian Ethics Purushottama Bilimoria, Amy Rayner, 2024-01-22 This companion volume focuses on the application and practical ramifications of Indian ethics. Here Indian dharma ethics is moved from its preeminent religious origins and classical metaethical proclivity to, what Kant would call, practical reason – or in Aristotle’s poignant terms, ēhikos and phronēis –and in more modern parlance normative ethics. Our study examines a wide range of social and normative challenges facing people in such diverse areas as women’s rights, infant ethics, politics, law, justice, bioethics and ecology. As a contemporary volume, it builds linkages between existing theories and emerging moral issues, problems and questions in today’s India in the global arena. The volume brings together contributions from some 40 philosophers and contemporary thinkers on practical ethics, exploring both the scope and boundaries or limits of ethics as applied to everyday and real-life concerns and socio-economic challenges facing India in the context of a troubled globalizing world. As such, this collection draws on multiple forms of writing and research, including narrative ethics, interviews, critical case studies and textual analyses. The book will be of interest to scholars, researchers and students of Indian philosophy, Indian ethics, women and infant issues, social justice, environmental ethics, bioethics, animal ethics and cross-cultural responses to dominant Western moral thought. It will also be useful to researchers working on the intersection of Gandhi, sustainability, ecology, theology, feminism, comparative philosophy and dharma studies. |
| gandhi and philosophy on theological anti politics: The Force of Nonviolence Judith Butler, 2021-02-09 “The most creative and courageous social theorist working today” examines the ethical binds that emerge within the force field of violence (Cornel West). “ . . . nonviolence is often seen as passive and resolutely individual. Butler’s philosophical inquiry argues that it is in fact a shrewd and even aggressive collective political tactic.” —New York Times Judith Butler shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. While many think of nonviolence as passive or individualist, Butler argues nonviolence is an ethical position found in the midst of the political field. She champions an ‘aggressive’ nonviolence, which accepts hostility as part of our psychic constitution—but values ambivalence as a way of checking the conversion of aggression into violence. Some challengers say a politics of nonviolence is subjective: What qualifies as violence versus nonviolence? This distinction is often mobilized in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires two things: a critique of individualism and an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ‘ungrievable’. By considering how “racial phantasms” inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. Ultimately, the struggle for nonviolence is found in modes of resistance and social movements that separate aggression from its destructive aims to affirm the living potentials of radical egalitarian politics. |
| gandhi and philosophy on theological anti politics: Philosophy of Liberation Enrique Dussel, 2003-12-02 Argentinean philosopher, theologian, and historian Enrique Dussel understands the present international order as divided into the culture of the center -- by which he means the ruling elite of Europe, North America, and Russia -- and the peoples of the periphery -- by which he means the populations of Latin America, Africa, and part of Asia, and the oppressed classes (including women and children) throughout the world. In 'Philosophy of Liberation,' he presents a profound analysis of the alienation of peripheral peoples resulting from the imperialism of the center for more than five centuries. Dussel's aim is to demonstrate that the center's historic cultural, military, and economic domination of poor countries is 'philosophically' founded on North Atlantic onthology. By expressing supposedly universal knowledge, European philosophies, argues Dussel, have served to equate the cultural standards, modes of behavior, and rationalistic orientation of the West with human nature and to condemn the unique characteristics of peripheral peoples as nonbeing, nothing, chaos, irrationality. Hence, Western philosophies have historically legitimated and hidden the domination that oppressed cultures have suffered at the hands of the center. Dussel probes multinational corporations, the communications media, and the armies of the center with their counterparts among the Third World elite. The creation of a just world order in the future, according to Dussel, hinges on the liberation of the periphery, based on a philosophy that is able to think the world from the perspective of the poor and to reclaim the Third World's distinct cultural inheritance, which is imbedded in the popular cultures of the poor. Apart from the liberation of the periphery, there will be no future: the center will feed itself on the sameness it has ingrained within itself. The death of the child, of the poor, will be its own death. This is a disquieting but stimulating book for scholars and advanced students of philosophy, ethics, liberation theology, and global politics. |
| gandhi and philosophy on theological anti politics: The Gandhian Moment Ramin Jahanbegloo, 2013-03-19 The father of Indian independence, Gandhi was also a political theorist who challenged mainstream ideas. Sovereignty, he said, depends on the consent of citizens willing to challenge the state nonviolently when it acts immorally. The culmination of the inner struggle to recognize one’s duty to act is the ultimate “Gandhian moment.” |
| gandhi and philosophy on theological anti politics: Bad Religion Ross Douthat, 2013-04-16 Traces the decline of Christianity in America since the 1950s, posing controversial arguments about the role of heresy in the nation's downfall while calling for a revival of traditional Christian practices. |
| gandhi and philosophy on theological anti politics: Mahatma Gandhi 125 Years Bal Ram Nanda, 1995 En samling af artikler af forfattere fra 43 lande om den indiske politiker og folkeleder M.K. Gandhi (1869-1948), udgivet i anledning af hans fødsel for 125 år siden |
| gandhi and philosophy on theological anti politics: The Cambridge Companion to Civil Disobedience William E. Scheuerman, 2021-07-15 Outlines the theory and practice of civil disobedience, helping to understand how it is operating in the current turbulent conditions. |
| gandhi and philosophy on theological anti politics: Conflict Resolution and Gandhian Ethics Thomas Weber, 1991 |
| gandhi and philosophy on theological anti politics: Stride Toward Freedom Dr. Martin Luther King, Jr., 2010-01-01 MLK’s classic account of the first successful large-scale act of nonviolent resistance in America: the Montgomery bus boycott. A young Dr. King wrote Stride Toward Freedom just 2 years after the successful completion of the boycott. In his memoir about the event, he tells the stories that informed his radical political thinking before, during, and after the boycott—from first witnessing economic injustice as a teenager and watching his parents experience discrimination to his decision to begin working with the NAACP. Throughout, he demonstrates how activism and leadership can come from any experience at any age. Comprehensive and intimate, Stride Toward Freedom emphasizes the collective nature of the movement and includes King’s experiences learning from other activists working on the boycott, including Mrs. Rosa Parks and Claudette Colvin. It traces the phenomenal journey of a community and shows how the 28-year-old Dr. King, with his conviction for equality and nonviolence, helped transform the nation and the world. |
| gandhi and philosophy on theological anti politics: Radical Equality Aishwary Kumar, 2015-06-17 B.R. Ambedkar, the architect of India's constitution, and M.K. Gandhi, the Indian nationalist, two figures whose thought and legacies have most strongly shaped the contours of Indian democracy, are typically considered antagonists who held irreconcilable views on empire, politics, and society. As such, they are rarely studied together. This book reassesses their complex relationship, focusing on their shared commitment to equality and justice, which for them was inseparable from anticolonial struggles for sovereignty. Both men inherited the concept of equality from Western humanism, but their ideas mark a radical turn in humanist conceptions of politics. This study recovers the philosophical foundations of their thought in Indian and Western traditions, religious and secular alike. Attending to moments of difficulty in their conceptions of justice and their languages of nonviolence, it probes the nature of risk that radical democracy's desire for inclusion opens within modern political thought. In excavating Ambedkar and Gandhi's intellectual kinship, Radical Equality allows them to shed light on each other, even as it places them within a global constellation of moral and political visions. The story of their struggle against inequality, violence, and empire thus transcends national boundaries and unfolds within a universal history of citizenship and dissent. |
| gandhi and philosophy on theological anti politics: Nationalism, Religion, and Ethics Gregory Baum, 2001 A look at the ethics of nationalism and the modern state. In simple language, Gregory Baum discusses the writings of four men whose nationalism was shaped by their religion and their time: Martin Buber, Mahatma Gandhi, Paul Tillich and Jacques Grand'Maison. |
| gandhi and philosophy on theological anti politics: War for Peace Murad Idris, 2019 Peace is a universal ideal, but its political life is a great paradox: peace is the opposite of war, but it also enables war. If peace is the elimination of war, then what does it mean to wage war for the sake of peace? What does peace mean when some say that they are committed to it but that their enemies do not value it? Why is it that associating peace with other ideals, like justice, friendship, security, and law, does little to distance peace from war? Although political theory has dealt extensively with most major concepts that today define the political it has paid relatively scant critical attention to peace, the very concept that is often said to be the major aim and ideal of humanity. In War for Peace, Murad Idris looks at the ways that peace has been treated across the writings of ten thinkers from ancient and modern political thought, from Plato to Immanuel Kant and Sayyid Qutb, to produce an original and striking account of what peace means and how it works. Idris argues that peace is parasitical in that the addition of other ideals into peace, such as law, security, and friendship, reduces it to consensus and actually facilitates war; it is provincial in that its universalized content reflects particularistic desires and fears, constructions of difference, and hierarchies within humanity; and it is polemical, in that its idealization is not only the product of antagonisms, but also enables hostility. War for Peace uncovers the basis of peace's moralities and the political functions of its idealizations, historically and into the present. This bold and ambitious book confronts readers with the impurity of peace as an ideal, and the pressing need to think beyond universal peace. |
| gandhi and philosophy on theological anti politics: World Literature for the Wretched of the Earth J. Daniel Elam, 2020-12-01 World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism. Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty. Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present. |
| gandhi and philosophy on theological anti politics: Non-Violent Resistance M. K. Gandhi, 2001-05-29 This volume focuses on Gandhi's vision of Satyagraha, whereby one appeals to reason and conscience and puts an end to evil by converting the evil-doer. The book begins with an explanation of Satyagraha and proceeds with detailed discussions of the self-training and courage necessary for Satyagraha. |
| gandhi and philosophy on theological anti politics: Why Niebuhr Now? John Patrick Diggins, 2011-06-15 Barack Obama has called him “one of my favorite philosophers.” John McCain wrote that he is “a paragon of clarity about the costs of a good war.” Andrew Sullivan has said, “We need Niebuhr now more than ever.” For a theologian who died in 1971, Reinhold Niebuhr is maintaining a remarkably high profile in the twenty-first century. In Why Niebuhr Now? acclaimed historian John Patrick Diggins tackles the complicated question of why, at a time of great uncertainty about America’s proper role in the world, leading politicians and thinkers are turning to Niebuhr for answers. Diggins begins by clearly and carefully working through Niebuhr’s theology, which focuses less on God’s presence than his absence—and the ways that absence abets the all-too-human sin of pride. He then shows how that theology informed Niebuhr’s worldview, leading him to be at the same time a strong opponent of fascism and communism and a leading advocate for humility and caution in foreign policy. Turning to the present, Diggins highlights what he argues is a misuse of Niebuhr’s legacy on both the right and the left: while neoconservatives distort Niebuhr’s arguments to support their call for an endless war on terror in the name of stopping evil, many liberal interventionists conveniently ignore Niebuhr’s fundamental doubts about power. Ultimately, Niebuhr’s greatest lesson is that, while it is our duty to struggle for good, we must at the same time be wary of hubris, remembering the limits of our understanding. The final work from a distinguished writer who spent his entire career reflecting on America’s history and promise, Why Niebuhr Now? is a compact and perceptive book that will be the starting point for all future discussions of Niebuhr. |
| gandhi and philosophy on theological anti politics: Violence and Civility Étienne Balibar, 2015-05-19 In Violence and Civility, Étienne Balibar boldly confronts the insidious causes of violence, racism, nationalism, and ethnic cleansing worldwide, as well as mass poverty and dispossession. Through a novel synthesis of theory and empirical studies of contemporary violence, the acclaimed thinker pushes past the limits of political philosophy to reconceive war, revolution, sovereignty, and class. Through the pathbreaking thought of Derrida, Balibar builds a topography of cruelty converted into extremism by ideology, juxtaposing its subjective forms (identity delusions, the desire for extermination, and the pursuit of vengeance) and its objective manifestations (capitalist exploitation and an institutional disregard for life). Engaging with Marx, Hegel, Hobbes, Clausewitz, Schmitt, and Luxemburg, Balibar introduces a new, productive understanding of politics as antiviolence and a fresh approach to achieving and sustaining civility. Rooted in the principles of transformation and empowerment, this theory brings hope to a world increasingly divided even as it draws closer together. |
| gandhi and philosophy on theological anti politics: Identity Francis Fukuyama, 2018-09-11 The New York Times bestselling author of The Origins of Political Order offers a provocative examination of modern identity politics: its origins, its effects, and what it means for domestic and international affairs of state In 2014, Francis Fukuyama wrote that American institutions were in decay, as the state was progressively captured by powerful interest groups. Two years later, his predictions were borne out by the rise to power of a series of political outsiders whose economic nationalism and authoritarian tendencies threatened to destabilize the entire international order. These populist nationalists seek direct charismatic connection to “the people,” who are usually defined in narrow identity terms that offer an irresistible call to an in-group and exclude large parts of the population as a whole. Demand for recognition of one’s identity is a master concept that unifies much of what is going on in world politics today. The universal recognition on which liberal democracy is based has been increasingly challenged by narrower forms of recognition based on nation, religion, sect, race, ethnicity, or gender, which have resulted in anti-immigrant populism, the upsurge of politicized Islam, the fractious “identity liberalism” of college campuses, and the emergence of white nationalism. Populist nationalism, said to be rooted in economic motivation, actually springs from the demand for recognition and therefore cannot simply be satisfied by economic means. The demand for identity cannot be transcended; we must begin to shape identity in a way that supports rather than undermines democracy. Identity is an urgent and necessary book—a sharp warning that unless we forge a universal understanding of human dignity, we will doom ourselves to continuing conflict. |
| gandhi and philosophy on theological anti politics: Closed Fabio Benincasa, Giorgio De Finis, 2020-06-12T00:00:00+02:00 La vita sociale, l’economia, gli spostamenti, le città. L’intero mondo degli umani si è fermato per fronteggiare la minaccia pandemica della Covid-19. Non ci era mai successo prima, e non sappiamo che conseguenze comporterà. Siamo ancora nel presente del “tempo sospeso”, ma il pensiero già corre al domani, paure e speranze, che tutto sarà uguale, che tutto sarà diverso. |
| gandhi and philosophy on theological anti politics: Pandemia COVID-19 - Abordări filosofice Nicolae Sfetcu, Lucrarea debutează cu o retrospectivă a dezbaterilor privind originea vieții: virusul sau celula? Virusul are nevoie de celulă pentru replicare, în schimb celula este o formă mai evoluată pe scara evoluționistă a vieții. În plus, studiul virușilor ridică întrebări conceptuale și filozofice presante despre natura lor, clasificarea lor, și locul lor în lumea biologică. Subiectul pandemiilor este abordat pornind de la existențialismul lui Albert Camus și Sartre, înlocuirea ritualului de excludere cu mecanismul disciplinar al lui Michel Foucault, și despre ipoteza Gaia, dezvoltată de James Lovelock și susținută în actuala pandemie de Bruno Latour. În continuare sunt evidențiate dimensiunile sociale ale pandemiilor, legătura lor cu încălzirea globală care a dus la o creștere a bolilor infecțioase, și despădurirea unor zone întinse, care au determinat virușii să migreze din zona lor nativă („rezervorul” lor). Etica pandemiilor este abordată din mai multe puncte de vedere filosofice, din care cel mai important într-o criză de asemenea dimensiuni globale este utilitarismul care presupune maximizarea beneficiilor pentru societate în conflict direct cu viziunea obișnuită (kantiană) privind respectul față de persoane ca indivizi. După o retrospectivă a virusul COVID-19 care a cauzat actuala pandemie, a ciclului său de viață și a istoriei sale, cu accent pe filosofia morții, este discutat conceptul de bioputere dezvoltat inițial de Foucault, cu referire la practica statelor naționale moderne de control al populațiilor și dezbaterea generată de Giorgio Agamben care afirmă că ceea ce se manifestă în această pandemie este tendința crescândă de a folosi starea de excepție ca o paradigmă normală de guvernare. O altă abordare de interes și foarte dezbătută este cea generată de lucrările lui Slavoj Žižek, care afirmă că actuala pandemie a dus la falimentul actualului capitalism ”barbar”, întrebându-se dacă nu cumva drumul pe care îl va lua omenirea este un neo-comunism. Un alt efect negativ important este desocializarea, cu concluzia unor filosofi că nu putem exista independent de relațiile noastre cu ceilalți, că umanitatea unei persoane depinde de umanitatea celor din jurul ei. Ultima secțiune este dedicată previziunilor despre cum va arăta lumea după pandemie, existând deja semne ale unei schimbări de paradigmă, inclusiv dispariția bruscă a ideologiei legate de „ziduri”: o tuse a fost suficientă pentru a face dintr-o dată imposibilă evitarea responsabilității pe care fiecare individ o are față de toate ființele vii pentru simplul fapt că este parte a acestei lumi, și a dorinței de a fi parte a ei. Întregul este întotdeauna implicat în parte, pentru că totul este, într-un anumit sens, în tot și în natură nu există regiuni autonome care să constituie o excepție. Pandemia COVID-19 pare să restabilească supremația care a aparținut cândva politicii. Una din virtuțile virusului este capacitatea acestuia de a genera o idee mai sobră de libertate: a fi liber înseamnă a face ceea ce trebuie făcut într-o situație specifică. CUPRINS: Abstract Introducere 1 Viruși 1.1 Ontologia 2 Pandemii 2.1 Dimensiuni sociale 2.2 Etica 3 COVID-19 3.1 Biopolitica 3.2 Neocomunism 3.3 Desocializarea 4 Previziuni Bibliografie DOI: 10.13140/RG.2.2.27611.39205 |
| gandhi and philosophy on theological anti politics: Biopolitik dan Pandemi Fernando Castrillón, Thomas Marchevsky, 2021-10-01 Apa yang pertama kali diserang oleh makhluk renik bernama virus memang hanya tubuh—bukan sistem ekonomi, kekuatan politik, pranata sosial, ataupun sistem kebudayaan. Namun, melalui serangannya terhadap tubuh itulah, makhluk renik ini mampu menggoyang tanpa ampun seluruh aspek kehidupan. Ini menunjukkan bahwa tubuh biologis manusia—yang sering diabaikan, atau paling tidak dinomorduakan, dalam percakapan-percakapan besar tentang ekonomi, politik, sosial, dan budaya—memiliki pengaruh signifikan terhadap tata kehidupan manusia. Tanpa tubuh biologis yang sehat, roda-roda ekonomi, politik, sosial, dan kebudayaan manusia akan mandek atau, paling tidak, melambat. Oleh karena itulah, negara modern menaruh perhatian khusus pada tubuh biologis warganya, dengan membuat aturan-aturan tertentu, agar mereka tetap sehat dan kuat dan mampu beranak-pinak. Michel Foucault menyebut praktik itu sebagai ‘biopolitik’: sebuah teknologi kekuasaan untuk mengatur dan merekayasa kehidupan. Praktik biopolitik ini, sebagaimana yang pernah digambarkan oleh Foucault sendiri, menjadi semakin intensif di masa-masa darurat kesehatan seperti pandemi. Kait-kelindan antara biopolitik dan pandemi itulah yang menjadi topik perdebatan di antara para filsuf, pemikir sosial, dan psikoanalis dalam buku ini. Di tengah perdebatan itu, mereka menunjukkan faktor-faktor penentu bagaimana krisis akan mengungkap apa yang mungkin terjadi di kehidupan mendatang. |
| gandhi and philosophy on theological anti politics: Intelligence Info, Volumul 1, Numărul 2, Decembrie 2022 Nicolae Sfetcu, Revista Intelligence Info este o publicație trimestrială din domeniile intelligence, geopolitică și securitate, și domenii conexe de studiu și practică. Cuprins: EDITORIAL Organizarea, structurile şi transformările unei organizații de intelligence, de Tiberiu Tănase INTELLIGENCE Metodologii moderne în analiza intelligence, de Nicolae Sfetcu Considerații privind educația și formarea analiștilor de intelligence într-o lume în continuă schimbare, de Alba Iulia Catrinel Popescu și Tiberiu Tănase Intelligence-ul românesc, de Tiberiu Tănase Puncte de vedere privind tipologia serviciilor de intelligence din unele state ale NATO, de Tiberiu Tănase Incursiune în lumea spionajului – Un manual despre spionaj, de Tiberiu Tănase Analistul în „intelligence” și rolul său de „filtru al informațiilor”, de Tiberiu Tănase ISTORIA Mărturii importante despre momentul 23 august 1944, de Tiberiu Tănase și Ioan Codruț Lucinescu Actul de la 23 august 1944 în România, de Nicolae Sfetcu Puncte de vedere privind activitatea Serviciului Special de Informații după 23 august 1944, de Tiberiu Tănase Milestones in the History of Intelligence – Oradea as a Nodal Centre on the Regional Geopolitical Axis in the Security Equation, de Daniela Georgiana Golea, Ioana Petcu, și Tiberiu Tănase Serviciul Britanic de Informații în România (1916 – 1950), de Tiberiu Tănase GEOPOLITICA Biopolitica și geopolitica, de Nicolae Sfetcu Domeniul nuclear – O nouă paradigmă a Relațiilor Internaționale, de Alexandru Done SECURITATE Tratatul de la Lisabona – un nou tip de securitate europeană, de Alexandru Cristian Informațiile – Între surpriza militară și cea politică, de Stan Petrescu Menținerea păcii și sistemul internațional, de Ferenț, Darius-Antoniu BUSINESS INTELLIGENCE Cine are nevoie de intelligence competitiv?, de Tiberiu Tănase și Anca Savu ISSN 2821– 8159 ISSN – L 2821 – 8159, DOI: 10.58679/II62403 |
| gandhi and philosophy on theological anti politics: Pandémie COVID-19 - Approches philosophiques Nicolae Sfetcu, Le papier commence par une rétrospective des débats sur l'origine de la vie : le virus ou la cellule ? Le virus a besoin de la cellule pour se répliquer, mais la cellule est une forme plus évoluée à l'échelle évolutive de la vie. De plus, l'étude des virus soulève des questions conceptuelles et philosophiques pressantes sur leur nature, leur classification et leur place dans le monde biologique. Le sujet des pandémies est abordé à partir de l'existentialisme d'Albert Camus et Sartre, du remplacement du rituel d'exclusion par le mécanisme disciplinaire de Michel Foucault, et de l'hypothèse Gaia, développée par James Lovelock et soutenue dans la pandémie actuelle par Bruno Latour. Les dimensions sociales des pandémies, leur lien avec le réchauffement climatique, qui a conduit à une augmentation des maladies infectieuses, et la déforestation de vastes zones, qui ont provoqué la migration des virus de leur zone d'origine (leur « réservoir ») sont mis en évidence ci-dessous. L'éthique des pandémies est abordée sous plusieurs points de vue philosophiques, dont le plus important dans une crise de telles dimensions globales est l'utilitarisme qui consiste à maximiser les bénéfices pour la société en conflit direct avec la vision ordinaire (kantienne) du respect des personnes en tant qu'individus. Après une rétrospective du virus COVID-19 qui a causé la pandémie actuelle, son cycle de vie et son histoire, avec un accent sur la philosophie de la mort, est discuté le concept de biopouvoir initialement développé par Foucault, en référence à la pratique des États modernes de contrôle des populations, et le débat généré par Giorgio Agamben qui déclare que ce qui se manifeste dans cette pandémie est la tendance croissante des États à utiliser l'état d'urgence comme un paradigme normal de gouvernement. Une autre approche intéressante et très débattue est celle générée par les travaux de Slavoj Žižek, qui déclare que la pandémie actuelle a conduit à la faillite du capitalisme « barbare » actuel, se demandant si le chemin que l'humanité empruntera est un néocommunisme. Un autre effet négatif important est la désocialisation, avec la conclusion de certains philosophes que nous ne pouvons pas exister indépendamment de nos relations avec les autres, que l'humanité d'une personne dépend de l'humanité de ceux qui l'entourent. La dernière section est consacrée à prédire à quoi ressemblera le monde après la pandémie, et il y a déjà des signes de changement de paradigme, y compris la disparition soudaine de l'idéologie du « mur » : une toux a suffi à rendre soudain impossible d'échapper à la responsabilité qui chaque individu l'a envers tous les êtres vivants pour le simple fait qu'il fait partie de ce monde et du désir d'en faire partie. Le tout est toujours impliqué en partie, car tout est, en un sens, dans tout et dans la nature il n'y a pas de régions autonomes qui font exception. La pandémie COVID-19 semble restaurer la suprématie qui appartenait autrefois à la politique. L'une des vertus du virus est sa capacité à générer une idée plus sobre de la liberté : être libre signifie faire ce qui doit être fait dans une situation précise. SOMMAIRE: Abstract Introduction 1 Virus 1.1 Ontologie 2 Pandémies 2.1 Dimensions sociales 2.2 Ethique 3 COVID-19 3.1 Biopolitique 3.2 Néocommunisme 3.3 Désocialisation 4 Prévisions Bibliographie DOI: 10.13140/RG.2.2.17905.92003 |
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