مهاتما غاندي
يرى غاندي أنّ الظلم يجب أن يُقاوَم بلا عنف، بالحقيقة وضبط النفس والاستعداد للمعاناة بدلًا من إيذاء الآخرين.
التموضع
الساتياغراها: المقاومة اللاعنفية ممارسةً سياسية وروحية.
الأفكار الرئيسة
- الساتياغراها
- الأهيمسا
- السوراج (الحكم الذاتي)
التأثير
تأثّر بـ 4
غوتاما بودا
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In London Gandhi read Edwin Arnold’s life of the Buddha, The Light of Asia, with even greater interest than the Gita, as he recalled in his Autobiography (1927–29). M. K. Gandhi, An Autobiography or The Story of My Experiments with Truth (1927–29); E. Arnold, The Light of Asia (1879)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
غوتاما بودا › نحو 480–400 ق.م · يُؤرَّخ عرفًا 563–483 ق.م
جوزيبي مازيني
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Gandhi praised Mazzini as a patriot in Indian Opinion (1905) and in Hind Swaraj (1909) contrasted his aims with the Italy that Cavour and Garibaldi had made. M. K. Gandhi, “Joseph Mazzini”, Indian Opinion (1905); Hind Swaraj (1909)
التوثيق: مسودة بالذكاء الاصطناعي
جوزيبي مازيني › 1805–1872
هنري ديفيد ثورو
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Gandhi read Thoreau’s essay on civil disobedience in South Africa around 1907 and printed extracts in Indian Opinion, while insisting his resistance had begun before. G. Hendrick, “The Influence of Thoreau’s ‘Civil Disobedience’ on Gandhi’s Satyagraha”, New England Quarterly 29 (1956); M. K. Gandhi, letter to P. Kodanda Rao (1935)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
هنري ديفيد ثورو › 1817–1862
ليو تولستوي
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Gandhi said Tolstoy’s The Kingdom of God Is Within You overwhelmed him; he published Tolstoy’s ‘Letter to a Hindu’ (1909) and named Tolstoy Farm after him (1910). M. K. Gandhi, An Autobiography (1927–29); M. Green, Tolstoy and Gandhi, Men of Peace (1983)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
ليو تولستوي › 1828–1910
أثّر في 6
هام سوك-هون
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Ham Seok-heon translated Gandhi’s autobiography into Korean and made Gandhi’s nonviolent resistance a guiding idea of his ssial thought and of the journal Ssial-ui sori (from 1970). Ham Seok-heon (tr.), Gandi-ui chammoseup: Gandi jaseojeon, in Ham Seok-heon jeonjip 7 (1984); Ssial-ui sori (1970 ff.)
التوثيق: مسودة بالذكاء الاصطناعي
هام سوك-هون › 1901–1989
كوامي نكروما
أثّر في
Nkrumah recalled that months of studying Gandhi’s policy convinced him that non-violence, backed by a strong political organisation, could end colonial rule; his “Positive Action” campaign of 1950 followed that model. K. Nkrumah, Ghana: The Autobiography of Kwame Nkrumah (1957); What I Mean by Positive Action (1949); A. Biney, The Political and Social Thought of Kwame Nkrumah (2011)
التوثيق: مسودة بالذكاء الاصطناعي
كوامي نكروما › 1909–1972
آرني نايس
أثّر في
Næss analysed Gandhi’s ethics of nonviolence with Galtung (Gandhis politiske etikk, 1955) and made Gandhi’s self-realisation through identification with others the top norm of his ecosophy. A. Næss and J. Galtung, Gandhis politiske etikk (1955); A. Næss, Gandhi and the Nuclear Age (1965); Ecology, Community and Lifestyle (1989)
التوثيق: مسودة بالذكاء الاصطناعي
آرني نايس › 1912–2009
مارتن لوثر كينغ الابن
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King took up Gandhi’s satyagraha after a lecture by Mordecai Johnson (1950) as the way love becomes a social force (Stride Toward Freedom, 1958). M. L. King Jr., Stride Toward Freedom (1958), “Pilgrimage to Nonviolence”; “My Trip to the Land of Gandhi”, Ebony (July 1959)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
مارتن لوثر كينغ الابن › 1929–1968
يوهان غالتونغ
أثّر في
With Næss, Galtung reconstructed Gandhi’s norms of nonviolent struggle (Gandhis politiske etikk, 1955) and built on them his peace research (Peace by Peaceful Means, 1996). A. Næss and J. Galtung, Gandhis politiske etikk (1955); J. Galtung, Peace by Peaceful Means (1996)
التوثيق: مسودة بالذكاء الاصطناعي
يوهان غالتونغ › 1930–2024
آشيس ناندي
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In The Intimate Enemy (1983) Nandy read Gandhi’s politics as a refusal of colonial ideals of masculinity, drawing on Indian valuations of androgyny and nonviolence. A. Nandy, The Intimate Enemy: Loss and Recovery of Self under Colonialism (1983)
التوثيق: مسودة بالذكاء الاصطناعي
آشيس ناندي › وُلد 1937
النقد
انتقده 3
روبندرونات طاغور
انتقده
Tagore criticised Gandhi’s non-cooperation and burning of foreign cloth as narrowing, and doubted the spinning wheel as remedy (‘The Call of Truth’, 1921; ‘The Cult of the Charka’). S. Bhattacharya (ed.), The Mahatma and the Poet: Letters and Debates between Gandhi and Tagore 1915–1941, 1997
التوثيق: مسودة بالذكاء الاصطناعي
روبندرونات طاغور › 1861–1941
أمبيدكار
انتقده
Ambedkar held that Gandhi’s defence of varna and his paternalism towards the ‘Harijans’ preserved caste, which only its annihilation could end (Annihilation of Caste, 1936). B. R. Ambedkar, Annihilation of Caste, 1936; What Congress and Gandhi Have Done to the Untouchables, 1945
التوثيق: مسودة بالذكاء الاصطناعي
أمبيدكار › 1891–1956
خوسيه كارلوس مارياتيغي
انتقده
In The Contemporary Scene (1925) Mariátegui admired Gandhi’s moral force and his influence across Asia but judged his work more religious and moral than political: Gandhi was the apostle of a religious movement rather than the leader of India’s liberation, his rejection of the West and the machine taken from Ruskin and Tolstoy. J. C. Mariátegui, La escena contemporánea (1925), “Gandhi”
التوثيق: مسودة بالذكاء الاصطناعي
خوسيه كارلوس مارياتيغي › 1894–1930
الأعمال
- 1909هند سواراج
نقد للحضارة الحديثة وبرنامج للحكم الذاتي اللاعنفي.
الموقف
Gandhi’s thought revolves around satyagraha, “holding fast to truth”: a form of resistance that confronts injustice through nonviolence (ahimsa), willing self-suffering and non-cooperation rather than force. Truth, for him, was God, and nonviolence the way to approach it; means and ends cannot be separated. In Hind Swaraj he criticised modern industrial civilisation and called for swaraj, self-rule – both political independence and mastery over oneself. He drew on Hindu, Jain and Christian sources as well as on Tolstoy, Ruskin and Thoreau. His methods inspired Martin Luther King Jr., Nelson Mandela and civil rights movements worldwide.
الحياة والسياق
Mohandas Karamchand Gandhi studied law in London and spent more than twenty years in South Africa, where he led campaigns against racial discrimination – for Indians; his early writings there spoke contemptuously of Black Africans, views he later moved away from. Returning to India in 1915, he became the leading figure of the independence movement, organising mass actions such as the Salt March of 1930. His defence of the varna order brought him into lasting conflict with B. R. Ambedkar. In his last years he tested his vow of celibacy by having young women of his circle sleep beside him, which he made public himself and which close associates criticised at the time. In January 1948, months after independence, he was assassinated by a Hindu nationalist.
أعمال رئيسة أخرى
- Hind Swaraj (1909)
- Satyagraha in South Africa (1928)
- An Autobiography, or The Story of My Experiments with Truth (1927–1929)
يرد في
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora