Volume-3 , Issue-3 , Mar 2017, ISSN 2454-9312 (Online), 2454-6143 (Print) Go Back

• Open Access   Article

  A Brief History of Ahimsa with Special reference to Gandhi

  J. Saha, A. Bhuimali

  Review Paper | Isroset-Journal (IJSRMS)

  Vol.3 , Issue.3 , pp.1-6, Mar-2017

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  Abstract
  Ahimsa is the key concept or heart of the Gandhian philosophy as well as movement. Gandhism as a way of life advocates that Truth is God and non-violence is only means of attaining it. For Gandhi realization of “Truth” is the final goal of the human face. There is no question of doubt that Gandhi’s idea of non-violence (ahimsa), chastity, non-possession, and equality of all religions constitute the very structure of Satyagraha is the perfect weapon to conquer political freedom as to attain higher destiny. The present paper is an attempt to show that Gandhiji has a firm belief in the evolution of rational being from the lower grades of animal being to upper levels of humanity via noble virtues like love (ahimsa) is necessary for welfare state. For Gandhi, ahimsa is the law of life and higher than destruction. The law of ahimsa makes life worth-living or meaningful. Ahimsa not only develop man’s moral dignity and personality, but it also makes possible an ideal state or society. Thus, for the construction of well-developed as well as well-ordered human society ahimsa is crucial. Ahimsa, therefore, plays an important role to build up peaceful society. Ahimsa means the largest love or greatest love as the term ahimsa indicates harmlessness or non-violence.

  Key-Words / Index Term
  Ahimsa, Love, Satyagraha, Truth

  References
  [1]. M. K. Gandhi, My Philosophy of Life, edited by Anand T. Hingorani, Pearl Publications Private Limited, Bombay, p. p. 29, 1961.
  [2]. V. P. Varma, The Political Philosophy of Mahatma Gandhi and Sarvodaya, Lakshmi Narain Agarwal Educational Publishers, Agra, p. 252, 1959.
  [3]. C. E. M. Joad, The Authority of Detachment and Moral Force, n. p., p. 160, n. d.
  [4]. M. K. Gandhi, The removal of Untouchability, Navajivan publishing House, Ahmedabad, p. 96, 1954.
  [5]. M. K. Gandhi, My Philosophy of Life, edited by Anand T. Hingorani, Pearl Publications Private Limited, Bombay, p. 6, 1961.
  [6]. M. K. Gandhi, Non-violence in Peace and War, Vol. I, Navajivan Publishing House, Ahmedabad, p. 52, 1949.
  [7]. K. T. Char Narasimha, ed., A Day Book of Thoughts from Mahatma Gandhi, Macmillan and Co. Limited, Calcutta, p. 101, 1951.
  [8]. N. K. Bose, Selections from Gandhi, Navajivan Publishing House, Ahmedabad, p. 27, 1948.
  [9]. J. B. Kripalini, “Unity-Gandhi’s Conception”, in Gandhi Memorial Peace Number, edited by Kshitis Roy, The Visva Bharati Quarterly, Santiniketan, p. 21, 1949.
  [10]. J. B. Kripalini, “Unity-Gandhi’s Conception”, in Gandhi Memorial Peace Number, edited by Kshitis Roy, The Visva Bharati Quarterly, Santiniketan, pp. 13-14, 1949.
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  [13]. D. G. Tendulkar, Mahatma: Life of Mohandas Karamchand Gandhi, Vol. II, Publication Division, Government of India, p. 33, 1969.
  [14]. D. G. Tendulkar, The Collected Works of Mahatma Gandhi (CWMG), The Publication Division, Government of India, Vol. XXXI, p. 545, 1969.
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  [18]. Young India, 7-7-25.
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  [20]. The Collected Works of Mahatma Gandhi (CWMG). The Publication Division, Government of India, Vol. XVIII, p. 195, 1965.
  [21]. The Collected Works of Mahatma Gandhi (CWMG). The Publication Division, Government of India, Vol. XVIII, p. 234, 1965.
  [22]. R. Kothari, Politics in India, Orient Longman Ltd., New Delhi, p. 51, 1970
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  [25]. B. B. Majumdar, Militant Nationalism in India and Its Socio-Religious Background (1897-1917), General Printers and Publishers Pvt. Ltd, Calcutta, p. 179, 1966.
  [26]. R. C. Majumdar, History of the Freedom Movement in India, Vol. III, Firma KLM Pvt. Ltd., Calcutta, p. XXVII, 1977.
  [27]. “Harijan”, 20th April 1940, in The Collected Works of Mahatma Gandhi (CWMG), The Publication Division, Government of India, Vol. LXXI, p. 424, 1978.
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  [29]. R. Kothari, Politics in India, Orient Longman Ltd., New Delhi, p. 51, 1970
  

  Citation
  J. Saha, A. Bhuimali, "A Brief History of Ahimsa with Special reference to Gandhi," International Journal of Scientific Research in Multidisciplinary Studies , Vol.3, Issue.3, pp.1-6, 2017

• Open Access   Article

  Some Reflections on the Modern Environmental Ethics

  T. Mohanta, H.A. Ahmed

  Review Paper | Isroset-Journal (IJSRMS)

  Vol.3 , Issue.3 , pp.7-9, Mar-2017

  Abstract

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  Abstract
  The prime objective of this paper is to explain what environmental ethics is and demand for environmental ethics from non-anthropocentric outlook. Environmental ethics (environment + ethics = environmental ethics) is a branch of applied ethics which considers the moral relations between human beings and their natural surroundings. Environmental ethics is a cry against traditional anthropocentric ethics. Environmental ethics emerged as a protest against human mastery over non-human nature is said to bring destruction to the ethical bridge that existed between man and beautiful nature. Thus, man-centred ethics is primarily responsible for environmental degradation as it favours superiority of humans over nature which ultimately led to environmental degradation. This diseased environment needs a proper treatment. Here modern environmental ethics, instead of anthropocentrism or man-centred ethics, hinges that humans have certain responsibilities to the natural world, and it seeks to help people and their leaders become aware of them and to act responsibly when they do things that impact the natural world. We think that modern environmental ethics with its non-anthropocentric approach is an amicable solution to overcome present day environmental crisis in that environmental ethics as a branch of applied ethics tries to save, restore and preserve the dignity of all biotic communities - animate as well as inanimate. It claims equal moral status of all living beings. Therefore, in a nutshell it can be said that environmental ethics with its non-anthropocentric approach is essential for proper curing of the plagued nature.

  Key-Words / Index Term
  Anthropocentrism, Degradation, Environment, Ethics, non-anthropocentrism

  References
  [1]. A. C. Mohapatra, S. K. Barik, C. S. Rao, Man and Environment, Star Publishing House, Shillong, p.1, 2000.
  [2]. P. W. Taylor, Respect for Nature: A Theory of Environmental Ethics, Princeton University Press, New Jersey, Princeton, pp. 59-90, 1986.
  [3]. H. A. Ahmed, T. Mohanta, “How and why human should Act and Respect the Natural World?”,in Piyal, B. Roy, Rajib, B, Sinor, L. and Somes, R. eds., Environment, Ecology and Humans, Rachayita, Kolkata, p. 267, 2016.
  [4]. A. D. Das, Modern Environmental Ethics: A Critical Survey, Kunal Books, New Delhi, pp. v-vi, 2013.
  [5]. R. F. Dassman, Environmental Conservation, Wiley, New York, p. 20, 1976.
  [6]. A. D. Das, Modern Environmental Ethics: A Critical Survey, Kunal Books, New Delhi, p. 3, 2013.
  

  Citation
  T. Mohanta, H.A. Ahmed, "Some Reflections on the Modern Environmental Ethics," International Journal of Scientific Research in Multidisciplinary Studies , Vol.3, Issue.3, pp.7-9, 2017