The three pillars of Gandhian perspective on peace

Jahanbegloo, Ramin

doi:10.4324/9780429343865-3

Cited by 1 publication

(8 citation statements)

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“…Recalling the famous Gandhian say that ‘suffering is the badge of the human race, not the sword’ (Gandhi, 1999: vol. 48, 189, as quoted by Jahanbegloo, 2021: 59), we argue that suffering is also the badge of other beings and nature.…”

Section: The Individual Level: Self-sufferance As the Ultimate Expres...supporting

confidence: 50%

“…Indeed, it includes strategic, ethical, and religious dimensions generated by praxis. Hence, we are within an intellectual range captured by the Gandhian's approach to nonviolence – as explained and expanded by Jahanbegloo (2021).…”

Section: The Pandemic and Nonviolencementioning

confidence: 73%

“…In the attempt to widen the intension of the concept (i.e. the list of properties that make up nonviolence), we draw on a rich but definitively not homogenous scholarship (Sharp, 1973 for nonviolence as tactics and strategies; Atack, 2012 on the political theory of nonviolence; Jahanbegloo, 2014, 2021 on the contemporary debates; Nagler, 2014 on principled nonviolence; and more recently Baldoli, 2018 on reconstructing nonviolence). We build on the classical definition of nonviolence as ahimsa , the force unleashed by actions and practices (praxis) that have one property or important ‘residual’: they limit or eradicate the desire to harm.…”

Section: The Pandemic and Nonviolencementioning

confidence: 99%

“…It develops what Gandhi called swaraj (self-rule and self-governance) and sarvodaya (the welfare of all) (Bondurant, 1988, original edition 1958; Gandhi, 1997), Aldo Capitini named liberazione (liberation from biological and historical determinism) (Capitini, 1998), and apertura (openness to the other). Furthermore, interpreting Arendt's observations on praxis and Jahanbegloo's observations on individual and collective autonomy, this liberating force leads to freedom and plurality (Arendt, 1998; Jahanbegloo, 2021: 34). These terms highlight the capacity of each person to rise from passivity and start something qualitatively new – beginning from the re-appropriation of her or his own body to collective identities.…”

Section: The Pandemic and Nonviolencementioning

confidence: 99%

“…Yet, in their respect for inter-dependence and unity in fragility, they are important as they present the ‘residual’ of a reality not dominated by the exclusive emphasis on short-term utility. In nonviolent political thought, an action has quality if there is no immediate individual pay-off for the individual (Jahanbegloo, 2021: 27 on the difference with Mill's utilitarianism).…”

Section: The Individual Level: Self-sufferance As the Ultimate Expres...mentioning

confidence: 99%

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Unity in fragility: nonviolence and COVID-19

Baldoli

Radaelli

2021

Riv. ital. sci. polit.

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The COVID-19 pandemic witnessed extreme forms of biopolitics, as well as the urgency to reconsider our relationship with the planet. Although biopolitics draws attention to the technologies of domination by public authorities, we cast the concepts of bios and politics in the wider framework of nonviolence. In this framework, bios is the set of practices (praxis) of ordinary citizens. And politics is power created by harm reduction, or actions in daily life that testimony the desire not to harm others or the planet. We leverage nonviolence at three levels, scaling up from the individual to social behaviour and to the planet. The first level concerns nonviolence as self-sufferance and as praxis to claim back the sovereignty of the body. In the second level, nonviolence is collective mobilization – building social capital, self-governance, and solidarity. The third level provides the vision of a diverse ecological citizenship with a sustainable relationship between human beings and the planet.

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Section: The Individual Level: Self-sufferance As the Ultimate Expres...supporting

confidence: 50%

Section: The Pandemic and Nonviolencementioning

confidence: 73%