Table of contentsGandhi's principles of non-violenceGandhi in South AfricaGandhi in IndiaConclusionMohandas .K. Gandhi, well known as the “Mahatma” (great soul), was the great founder of the principle of non-violence as a way of political life. Gandhi was born on October 2, 1869 in Porbandar. He was born into a family that was both political and religious, to the extent that his father was the city's prime minister at that time and often attended the temple when he was not at his political work. His mother, on the other hand, was well informed on matters concerning the state and observed the fasts and religious teachings of the Church. Say no to plagiarism. Get a tailor-made essay on "Why violent video games should not be banned"? Get the original essay In Gandhi's early childhood, he was very shy and avoided talking to people, so he would go home as soon as the school was adjourned. Books were his only companion, as evidenced by the various prizes and scholarships he won at school. He hated sports and only took part in cricket when he was forced to by the sports teacher. He is also interested in sacred books through his sansskipe lessons, a form of pastor's lessons in which Asians indulge. At the age of 13, Gandhi married Kasturba, a simple, independent and persevering young woman. Here we see him assuming his first responsibility as a husband. When he was 16, his father died after a long illness; this saddened Gandhi because of his close relationship with his father. Gandhi then decided to follow his father Gadi (official job) by going to England (London) to study his first law degree in the years 1887-1893. Caste elders and religious leaders were proud of Gandhi's efforts but were not happy because they believed his values ​​would be compromised. Despite this, Gandhi promised to stay away from meat, women and alcohol, which he did during his time there. While in London, he was appointed chairman of the executive committee of the Vegetarian Society, where they met and discussed religious teachings and values. He was also acquitted by the Gita and learned some Christian teachings which he found very interesting (Beatitudes). Gandhi is guided by values ​​and ideas that have remained with him throughout his life, thus justifying his great admiration from previous leaders. The principle of non-violence shows how one must eliminate anger and evil for the purposes of self-analysis and self-purification, thereby transcending right from wrong, right from wrong. He used nonviolent and civil resistance to clarify and expand the understanding of freedom. It was ruled by Satyagraha, a movement that excluded non-violence, in which people fought using soul force/truth force instead of body force to bring about change in society . During his encounters, he was arrested and beaten several times, but despite this, he continued his efforts to bring change in society. Gandhi's ethical position derived as much from his actions as from his thinking. His basic approach was based on his tool-ahimsa and Satyagraha. Ahimsa means non-violence, showing how an individual cannot offend anyone, regardless of their preferences towards them. We see here that one should not have uncharitable thoughts, even towards those they consider enemies. If one expresses his love – Ahimsa – in such a way that it imprints itself indelibly on your so-called enemy, then he must reciprocate that love. Gandhi uses it as a tool to fight warpolitics, considering it infinitely superior to violence. On the other hand, Satyagraha literally means “clinging to the Truth.” It can also be described as a force of love, a force of soul, or, more commonly but less accurately, passive resistance, which has been transformed into civil resistance. In the presentation we will discuss Gandhi's principles, protests and effects as they had on Eastern thought and the world. From the principles, we will discuss him as a social thinker, activist, transformative leader and religious ascetic showing what enabled him to make the principle of non-violence effective in society. Gandhi's Principles of Non-ViolenceA person operating at starting from a non-violent conviction does not feel the humiliation of insulting behavior on the part of violent adversaries, because self-respect neutralizes the effects of the insult; on the contrary, the aggressor is the one who loses his dignity. Such an approach would help minimize outbreaks of violence in any civil disobedience campaign. This principle was particularly aimed at empowering the powerless, especially the poor in India. Gandhi realized that the poor, often uneducated, were easy targets for oppression and injustice. Unlike violent struggles, filled with a sense of revenge, through his non-violent campaigns Gandhi sought to suffer the consequences of disobedience to his so-called adversary. . Many times Gandhi went to prison, fasted until his health deteriorated, was beaten, but he never gave up his fight for the truth. Thus, to achieve justice using non-violent means, one must be prepared to face and suffer the consequences of the struggle. Gandhi conceived intentional self-reliance as a formal declaration against grievance, politics, wrong, law, or military occupation. He based his theory on the idea that by inviting pain (pain greater than the initial grievance) from the adversary, consciously inflicting pain on oneself becomes a source of power because it perplexes the opponent. enemy. Gandhi encouraged his followers to hate sin but not the sinner or hate the suppressor and not the suppressor. The ability to differentiate between the individuals involved and the system they administered or represented was crucial to Gandhi because it allowed conflict to be conducted on a depersonalized basis, without the corrosive effects of animosity or hostility. Actions resulting from animosity have only increased and deepened the hatred. Thanks to the above principle, it is clear that the one who supports nonviolent action differentiates the act performed by the adversary from the adversary himself. Nonviolent action is therefore undertaken with the assumption that the adversary is ignorant of the real truth, like a teacher-student relationship. A teacher allows the student to see the wrong/error in a certain act, thereby helping him realize his mistake. So this does not mean that the teacher defeated the student or that the student lost. Likewise, nonviolent action is taken to teach one's opponent what is right (a higher truth) rather than the opponent's defeat. Therefore, the triumph of one who supports nonviolence does not mean the defeat of an adversary. Gandhi initially called his nonviolent campaigns passive (resistance), but he was not satisfied with the implied meaning of that term, because it was not. the true nature of his campaigns. The passive has the three elements of fear, guilt and submission. Nonviolent campaigns, however, were courageous and demonstrated a willingness to suffer unto death. People who supported Gandhi's campaigns(Satyagrahis) had the ability to kill and use physical force and were therefore not weaklings. However, through the principle above, we can see that they were able to endure suffering since they knew they were fighting for the truth. Gandhi suggested that Satyagraha was not a technique that could be used when other means of achieving justice had failed. In fact, he believed that the practice of non-violence (Ahimsa) should be ingrained in daily life so that it becomes a culture. Therefore, to achieve justice using ahimsa, one had to change internally or change one's nature or attitude. Non-violent actions are pure and therefore must not contain any feeling of hatred towards the enemy, even from within, as Gandhi advocated, a follower of non-violence “loves his so-called enemy just as he loves his friend. » Gandhi in South Africa Gandhi, at that time, was a mild-mannered person, politically indifferent and prone to stage fright. South Africa changed him significantly as he faced the humiliation and oppression that was usually directed at Indians in that country. His trip to Pretoria served as a catalyst for his activism. First, he was thrown off a train because he refused to move from first class to third class even though he had a first class ticket. Later, while traveling in a stagecoach, a conductor beat him for refusing to get on the running board to make way for a European passenger. This experience led him to take a closer look at the hardships suffered by his people in South Africa. Gandhi returned to India briefly to bring his wife and children to live with him in South Africa. When he returned, a white mob attacked him and attempted to lynch him. He declined to press charges, saying it was one of his principles not to seek redress for personal wrongs in court. At the start of the South African War, Gandhi argued that Indians must support the war effort in order to legitimize their demands for full citizenship rights, and he organized a voluntary ambulance unit composed of 300 free and independent Indians. of 800 contract workers. However, at the end of the war, the situation of the Indians continued to deteriorate. At a mass protest rally held in Johannesburg in 1906, Gandhi first adopted his Satyagraha program, calling on his fellow Indians to defy the new law and suffer punishment for doing so rather than resist by violent means. This plan was adopted and led to a seven-year struggle during which thousands of Indians were imprisoned (including Gandhi himself on numerous occasions), beaten, and even shot, for going on strike, refusing to register and engage in other forms of nonviolent resistance. While the government was successful in suppressing the Indian protesters, public outcry over the harsh methods employed by the South African government in dealing with peaceful Indian protesters eventually forced South African General Jan Christian Smuts to negotiate a compromise with Gandhi. In 1919, Parliament passed the Rowalatt Bills, authorizing the government to imprison people accused of sedition without trial. Gandhi called for a Satyagraha which led to a violent outbreak across the country, including the massacre of 400 Indians by the British army in the town of Amristar. In 1920, Gandhi expanded his program of nonviolence to include the swadeshi policy, the boycott of foreign-made goods, particularly British goods. Added to this was his plea for khadi (home-spun fabric) - spun by Indian women - to be worn by all Indians instead of."