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B. R. 安贝德卡尔

1891–1956

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种姓必须被废除，而不是被缓和，因为民主意味着作为平等者一起生活——而他在佛陀的教导中找到了这种伦理。

定位

南亚与藏传哲学 · 南亚 · 政治与法, 社会与历史, 伦理学, 宗教

达利特（贱民）法学家、哲学家，印度宪法的设计者：种姓必须被消灭，而不是被改良；民主是一种共同生活的方式——而佛陀的法（Dhamma）是一种平等的伦理。

核心思想

  • 消灭种姓
  • 社会民主
  • 新乘佛教（Navayana）

老师: 约翰·杜威

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影响

受影响于 4

  • 乔达摩·悉达多（佛陀）

    受其影响 ✓

    Ambedkar converted to Buddhism in 1956 and in The Buddha and His Dhamma (1957) read the Buddha’s teaching as a rational social ethic of equality against caste. B. R. Ambedkar, The Buddha and His Dhamma (1957); E. Zelliot, From Untouchable to Dalit (1992)

    依据: 亦见于 Wikidata · Wikidata

    乔达摩·悉达多（佛陀） › 约公元前480—前400年年 · 通行断代 公元前563—前483年

  • 迦比尔

    受其影响 ✓

    Ambedkar named Kabir, with the Buddha and Phule, as one of his three teachers; he had grown up in a family devoted to Kabir’s teaching. B. R. Ambedkar, speech at Purandare Stadium, Bombay, 28 Oct. 1954; D. Keer, Dr. Ambedkar: Life and Mission (1954; 3rd ed. 1971)

    依据: 亦见于 Wikidata · Wikidata

    迦比尔 › 约1440–1518年

  • 乔蒂拉奥·富莱

    受其影响 ✓

    Ambedkar dedicated Who Were the Shudras? (1946) to Phule as ‘the greatest Shudra of modern India’ and took up his critique of Brahmin dominance. B. R. Ambedkar, Who Were the Shudras? (1946), dedication; R. O’Hanlon, Caste, Conflict and Ideology (1985)

    依据: 亦见于 Wikidata · Wikidata

    乔蒂拉奥·富莱 › 1827–1890

  • 约翰·杜威 师从

    师从 ✓

    Ambedkar studied at Columbia from 1913 to 1916 and took Dewey’s courses; his doctorate in economics was supervised by Edwin Seligman, but on Dewey’s death in 1952 he wrote that he owed Dewey his whole intellectual life. A. P. Mukherjee, “B. R. Ambedkar, John Dewey, and the Meaning of Democracy”, New Literary History 40 (2009); S. R. Stroud, The Evolution of Pragmatism in India (2023)

    依据: 亦见于 Wikidata · Wikidata

    约翰·杜威 › 1859–1952

批评

批评了 2

  • 卡尔·马克思

    批评了

    In “Buddha or Karl Marx” (written 1956) Ambedkar accepted Marx’s critique of exploitation but rejected violence and the dictatorship of the proletariat: the Buddha’s way of persuasion and moral change, he argued, reaches the same goal more lastingly. B. R. Ambedkar, “Buddha or Karl Marx” (1956), in Dr. Babasaheb Ambedkar: Writings and Speeches, vol. 3 (1987)

    依据: AI 草稿

    卡尔·马克思 › 1818–1883

  • 莫罕达斯·甘地

    批评了

    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

    依据: AI 草稿

    莫罕达斯·甘地 › 1869–1948

作品

  • 1936种姓的消灭

    一篇被主办方取消的演讲，安贝德卡尔自己将其印刷出来：种姓建立在宗教认可之上，无法改革——必须将其摧毁。

立场

For Ambedkar caste was a system of graded inequality, maintained by endogamy and sanctioned by Hindu scriptures. It could not be reformed from within; its religious authority itself had to be rejected – the thesis of Annihilation of Caste. From Dewey he took the idea that democracy is not merely a form of government but a mode of associated living, demanding liberty, equality and fraternity in social life. He clashed with Gandhi, who defended an idealised varna order and in 1932, by fasting, pressed him to give up separate electorates for the “Depressed Classes”, as the colonial administration called the Dalits. In The Buddha and His Dhamma he reinterpreted Buddhism as a rational social ethics, later called Navayana.

生平与背景

Bhimrao Ramji Ambedkar was born in 1891 at Mhow into a Mahar family, a caste then treated as “untouchable”. He studied in Bombay, at Columbia University – where John Dewey was among his teachers – and at the London School of Economics. He led Dalit movements, became independent India’s first Law Minister and chaired the drafting committee of the Constitution. Weeks before his death in 1956 he converted to Buddhism.

其他主要作品

  • Castes in India (1916)
  • Annihilation of Caste (1936)
  • Who Were the Shudras? (1946)
  • The Buddha and His Dhamma (1957, posthumous)

出现在

来源: Wikipedia · Wikidata

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