莫罕达斯·甘地

Agora

莫罕达斯·甘地

1869–1948

初步了解有意简化——人物介绍讲得更多

在甘地看来，应当以非暴力的方式，通过真理、自律，以及宁愿自己受苦也不伤害他人的意愿，来反抗不公正。

定位

南亚与藏传哲学 · 南亚 · 伦理学, 政治与法, 宗教

非暴力抵抗运动（satyagraha）：把非暴力抵抗当作政治与精神的实践。

核心思想

坚持真理（satyagraha）
不害（ahimsa）
自治（swaraj）

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影响

受影响于 4

乔达摩·悉达多（佛陀）

受其影响 ✓
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)
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
朱塞佩·马志尼

受其影响
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)
依据: AI 草稿
朱塞佩·马志尼 › 1805–1872
亨利·戴维·梭罗

受其影响 ✓
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)
依据: 亦见于 Wikidata · Wikidata
亨利·戴维·梭罗 › 1817–1862
列夫·托尔斯泰

受其影响 ✓
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)
依据: 亦见于 Wikidata · Wikidata
列夫·托尔斯泰 › 1828–1910

影响了 6

咸锡宪

影响了
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.)
依据: AI 草稿
咸锡宪 › 1901–1989
克瓦米·恩克鲁玛

影响了
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)
依据: AI 草稿
克瓦米·恩克鲁玛 › 1909–1972
阿恩·奈斯

影响了
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)
依据: AI 草稿
阿恩·奈斯 › 1912–2009
马丁·路德·金

影响了 ✓
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)
依据: 亦见于 Wikidata · Wikidata
马丁·路德·金 › 1929–1968
约翰·加尔通

影响了
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)
依据: AI 草稿
约翰·加尔通 › 1930–2024
阿希斯·南迪

影响了
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)
依据: AI 草稿
阿希斯·南迪 › 1937年生

批评

受批评于 3

罗宾德拉纳特·泰戈尔

受其批评
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
依据: AI 草稿
罗宾德拉纳特·泰戈尔 › 1861–1941
B. R. 安贝德卡尔

受其批评
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
B. R. 安贝德卡尔 › 1891–1956
何塞·卡洛斯·马里亚特吉

受其批评
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”
依据: AI 草稿
何塞·卡洛斯·马里亚特吉 › 1894–1930

作品

1909印度自治（Hind Swaraj）
对现代文明的批判，以及非暴力自治的纲领。

立场

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.

生平与背景

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.