The Gandhian Way of Looking at Humanities

PREFACE Dr. Vibha Bhatt Letcturer & Head, Dept. of Economics, Shri P.D.M.College of Commerce, Rajkot The Gandhian Way of Looking at Humanities The founder of independent India and fondly revered as the Father of Nation, Gandhiji had not confined national freedom movement to political form only. In fact, his aim in obtaining freedom was not that India became only politically free and has self government, but India also emerged as of his dreams based on one specific philosophy. Therefore, movement that progressed under his leadership was wider than mere agitation. It did not remain confined to social revolution but became instrumental in epoch making revolution. That entire gamut of work was very wide and complex. Gandhian thoughts were comprehensive and all pervading. For shaping entire human life, he considered truth and non-violence the two valued basic elements. Truth was the most vital and essential concept of his entire philosophy. He considered truth and non-violence as identical and two sides of same coin. In the larger perspective, the Gandhian thoughts and actions are inseparable from his vision. He attempted to apply these eternal values to his own life. For him, search for truth was a matter of searching for one s individuality. The roots of financial economic problems raised by him were also within region of his truth-orientation or self-orientation. The outstanding characteristic of Gandhiji was that he was committed to his ideals and tried to find answer for the question that had come from the bottom of his heart by applying his intellect and experimenting with the truth first on his own self. They became ideals as well as realities. RISE OF GANDHIISM AT THAT TIME After Russian Revolution of 1917, the world had changed. During the First World War from 1914 to 1919, to spread anarchy in Russia, Germany had released Lenin from its custody and had got him enter Russia under cover. When Russia came under Socialists rule, they had to fight on many fronts, like civil war, world war and economic crisis. Communism

and its impact rose in many nations of East Europe during the times of world recession from 1929 to 1933 and Second World War from 1939 to 1944. Capitalist countries had exploited poor nations. Therefore, at the end of Second World War in 1944, many nations which became independent developed distaste for capitalism. Neither Gandhiji nor his followers considered any of these models as ideal because: Gandhism aims at development of human. A person should achieve spiritual, moral and economic growth. In socialism, state is supreme. In Gandhism, state is to assist in moral and spiritual growth of a person. Thus, Gandhian thoughts disagree with reference to both socialism and capitalism in respect of whichever political events that happened in the world during the period 1917 to 1947 and the economic reactions that issued forth thereafter. Gandhian thoughts have grown from mixture of writings of authors of that time like Ruskin and Tolstoy and study of the Bible, the Koran and ancient Indian scriptures, the Bhagvadgita besides the thoughts on western democracy, education, and traditions. During the decades of wars, recession, communism etc., human value had fallen down. Even when the ideals of non-violence and universal brotherhood had not evolved, the exponents of valueoriented life had a ray of hope for re-establishing such values. THE ESSENCE OF GANDHIAN ECONOMIC THOUGHT AND APPROACH REGARDING NATURAL ROSOURCES: The Essence 1. Truth and non-violence are eternal values. 2. Harmony will be manifest if the human life is led with discipline based on these two eternal values. 3. With active co-operation and community partnership the sources for food, clothing, residence and education are to be created at local level. 4. Other social requirements are to be produced by decentralized arrangement. The above draw a picture of Gandhian society that appears to be the best and savior of the human race.

Approach towards natural resources: Gandhism segregates natural economic resources in two ways: 1) Renewable resources: Renewable resources means such sources which if utilized within specific limit, their quantity do not diminish and so no conflict arises in and no violence occurs; for example, a flowing river. 2) Limited resources: While utilization, the quantity of limited sources decreases giving rise to conflict to get control over it and consequently violence is encouraged, i.e., drinking water from a glass. Thus according to Gandhian thoughts, it is considered proper to direct economy towards the limited use of the first type of resources. Cows, bulls and horses are the first type of resources, whereas, petrol, coal and iron are of the second type. The gist of the above is that means of production utilized for satisfaction of primary needs are less destructive than means of luxury. The use of renewable resources used for satisfaction for the above primary needs will remain limited, so that will not cross over destructive level and violence rising form it will be less grave than the one that occurs by use of luxury sources. It is a basic assumption of economics that human needs are unlimited and resources to satisfy the same are not so. Thus when human needs are not satisfied, they experience a feeling of grief. Whereas according to Gandhiji, true culture never unchecked increase of needs but it lay in the compromise of voluntary restriction. As human mind is volatile, he consumes more than his needs. As per Gandhian approach if needs are reduced and people live simple life, many grievances will be redressed automatically. Co-operation in lieu of competition: One assumption of economics is also of an economic man, the one who endeavors to get maximum satisfaction, which encourages the competition and gives

birth to conflict. Whereas Gandhiji imagines an ethical man where in place of competition and conflict, harmony and co-operation become important. Gandhiji puts extra-ordinary emphasis on ethical dimension of economic behavior. In that matter he differs from main stream economics. He wrote: I admit that I draw no distinct line of difference between economics and ethics. (1) According to him economics had lost its substance by moving away from moral values and thus, normally acceptable economic principles had become irrelevant for want of ethics while framing policies. He had added that if those principles were actually put into practice, the people would become miserable. (2) Gandhiji had accepted the ethical dimension with practical approach. He considered ethics relevant for common economic & business practices, especially when people had limited resources. And at that time ethics became more relevant, he believed. (3) Treating a person important in the matter of following ethics, he had asked that if an individual could not follow ethical principles, how a nation would become ethical. Though he had accepted an individual as a unit for examining human behavior, he did not separate him from the society. (4) Rationality regarding ethics in Gandhian thoughts of Economics For Gandhiji, though the basic thoughts of ethics were at the core, they were not separable from rationality. Concept of ethics promoted by Gandhi was supported by result-oriented rationality. For instance, in order to achieve happiness and peace by non-violent means, the idea of purity of means was floated by him. This concept is supported by corresponding rationality between aims and means (5). In this regard Gandhi has written that if one wants to get something then, first he must clearly decide as to actually what one wants. (6) On one side, in relation to probable consequences, Gandhiji thinks in advance regarding selections of means, and on other, after achievement of result, if decision taken needs to be revised, he is willing to do so. This is not contraction but it is a reflection of his rationality. (7) With the help of this rationality, in changing circumstances, Gandhiji endeavors to maintain consistency between aims and means of unlike the mainstream economics that denies change in manifest choices ( of

person). In fact, Gandhiji believes that it can harm the accepted fundamental aims and objectives if the order of choices is not altered for achieving them. For instance, Gandhiji had altered his priorities regarding machines and technology with the lapse of time. This explains Gandhiji s reflection rationality. Gandhiji had very clearly said that The opinions which I have formed and the decisions to which I have arrived are not final. I may substitute the same tomorrow. (8) Self-reliance On scrutiny of originality of the economic activities and resources, that thought accords importance to object of self-reliance then to market oriented one. In market oriented thoughts, profit is at the core and mentality of profit nurtures greed and irresponsibility. In Gandhia thoughts, priority to trade commerce is very minimal. The activity of commerce proves that there is surplus stock at some place. Those who have hoarded the stock search for an outlet for its sale. That means they are compelled to trade. Wars take place to find consumers for surplus products and to win the market. First production is acquired and then at a gun-point demand is created. Economic cooperations as a non-violent shield against foreign encroachment is at the core of selfreliance, which in turn brings nations the unifying strength and that, results into the universal peace. Thus through self-reliance two aspects are achieved: (1) It will obstruct foreign dominance, and (2) Universal peace is established and maintained. Industrialization: Much mental exercise has been undertaken with reference to industrialization in Gandhian thoughts. Gandhiji himself was against back breaking labor and favored machines to save laborers but at the same time the mechanism in which a few of people rode on shoulder of crores of people. He was against in-equality and destructiveness of giant industries. In his opinion machines in giant industries became the means of only exploitation and thought it to be an assault on humanity. Moreover, to maintain and operate big machines, it became inevitable to make production on large scale and therefore a big market becomes essential for ready made goods, for

which industrial nations are required to resort to improper ways. In giant machinery and market based profit-oriented economic management, rural resources will be dragged to urban and big industrial nations which will be instrumental for injustice, inequality and violence. He remarks that if purchases made from far away markets are not reciprocated or reversed, it would ultimately invite poverty and unemployment for the purchaser. Of course, this concept is contradictory to western ones. Western concept has ideal of raising economical inequality by creating competitiveness with reference to tendency for profit, free market and high efficiency, which as per Gandhian thought is impossible. However, in Gandhian thought, inevitability of huge industries is also accepted. In reference, Gandhiji maintains: There is no objection to automation as such except one, which is meant to create and to consolidate profit in a few of hands. The problem of greed versus necessity in Gandhian thoughts: When Gandhiji holds a red light against materialistic society, his objection is against greed of people for commodities. He does not ignore necessities of people. The statement of Gandhiji became a proverb that says: Necessities of all the people may be satisfied but greed of a person cannot be entertained. At this juncture, it is necessary to differentiate between demand and necessities. People increase their demands with the increase in their income and that becomes a matter of market demand. But there are certain basic needs of the people which they are not able to express for want of purchasing power. However, such needs, even if not expressed, do not cease to be so. Moreover, such necessities affect capabilities and efficiency of people adversely. Here, Gandhi and his concept of decentralization and self-reliant rural economic system become more important. Moreover, needs of a person are not merely materialistic. Some non-material needs are also there, and the fulfillment of them makes him happier for which, it is not necessary for a person to be rich. Adam Smith has extensively discussed this. (9) Nonmaterial needs such as mutual sympathy, sensibility and feeling of companionship can

easily be satisfied in small-big groups of people of a decentralized society. It is natural that proportion of interaction in such societies is greater. Human development with fulfillment of necessities: Gandhian thought is much more that mere fulfillment of basic human needs. If life of Gandhi is his message, the closers study of his life may throw more light on many issues regarding human development, and for that we must enter in the area of Aristotle s understanding of happiness. Aristotle uses the term Eudemonia which is interpreted as one s diamon, means inherent quality of a person or his nature. In this context, he holds a view that a person s happiness is to blossom fully as a human being, the same as is natural for a flower to blossom as per its intrinsic qualities. A person can not become happy by limiting the concept of happiness to selfishness and by moulding and limiting it to its utilitarianism. A person may become prosperous to any extent economically by way of utilitarian approach, he may not be happy. Another adage to understand a human being is that a man is a social animal. The followers of Aristotle consider human beings synonymous or equal to a relationships. According to this view, human beings cannot truly develop by remaining aloof from other persons. Gandhi was a complete social being. His personal life and social life can hardly be differentiated. He was fully active, socially and politically. In that light, the life of Gandhi was full to the brim and with an essence of a human life. It cannot even be conjured that such a person may be unhappy even amongst struggles and sufferings. Contrary to this, a person can hardly be said to be happy who complements all necessities of life sitting and lying, without doing any work. Reference to human dignity in Gandhian economy Gandhian economy is implied in well-tuned, unpretentious and dignified life in which uplifment of human being is an ideal. Through the path of non-violence, a human being can visualize the truth is inherently woven into it. In western capitalistic economy, human dignity is degraded frequently and in many ways. In rural self-governing organization, entire community participates in

production process, and hence, production and distribution becomes synonymous with each other. Even otherwise, no nation in the world can become a nation for rich only. Therefore, if means of production are equally distributed, equality will be achieved amongst the entire community. And such a community will not be of millionaires, but each will get sufficient work that can provide food, cloth and shelter, which is an important characteristic of human dignity. Gandhian concept, happiness and development index The fulfillment of needs in reference to happiness thus has a wider meaning. As per this meaning not only food, cloth and shelter are included in basic needs. Personal freedom, wider range of opportunities and their selection have ample scope. Social and political environment needed to lead a dignified life with self-respect and freedom of expression should also be included in it. Gandhi s concept of selfgovernment includes all these. In economies of development, index of human development are now being framed with variables determining development besides income, and materialistic aspects like quality of life and further than that. If Gandhian concept is truly understood, there is scope to add many such aspects determining human welfare in human development index. While framing the economic policies, if the process of revising human development index (in context of human development) will be combined to economic policy, the struggles of main stream economy will become easier. Gandhian concept with evidence based on concrete efforts, no doubt, will prove to be the most useful in opening of new directions for economic theorization, because Gandhian concept possesses quality of being objective as well as subjective, and hence, has the capacity to become unanimously acceptable. Difference between western and eastern thinking: If we look at the difference between the of thinking west and east: Gandhiji does not differentiate the human as economic man and noneconomic man. As per his opinion life is indivisible and wide. Therefore, cultural,

social, educational and religious aspects are invariably linked to economic affairs. This is the main difference between the thinking of east and west. This concept is very close to the path enlightened by religious scriptures in Hindu Philosophy. An axiom from Ishavashya Upanishad Ten Tyakten Bhunjiatha or from the Bhagwadgita that a person who cooks only for himself is a sinner and (that sinner) eats his sin or Apothem Brahmarpanan of Veda are its excellent examples. Relevance of Gandhian Economic thoughts: There is consistency in Gandhi s life, actions, and writings. For him, measurement of truth was not dependent upon circumstances or a person. His vision and thinking were entirely universal. Economy is a part of this universe. If life is viewed as a whole, economy, politics, religion or labor activity can not be separated from one another. For Gandhiji test of truth and non-violence was final test under any circumstances and that was also at the core in freedom movement of India. Gandhian thought is well-organized and clear. This concept is not opposed but doubt is raised about its compliance with human mind. In India, a powerful Gandhian saint like Vinoba Bhave could not succeed much in Bhudan movement. Baba Amte, like Hamlet, had expressed a weak state of mind regarding Narmada Plan, which had many conflicts of development. The prevailing situation in global and Indian economy and society, the global recession resulting from American sub-prime crises, terrorism, economic scams, weakening of banks and companies of various nations has occurred in the absence of the basic Gandhian tenants like truth, non-violence, morality and ethics. There lies the line of distinction between globalization and universe as family. Globalization is symbol of unrestricted materialism whereas in universal family there is respect for human needs. Holistically, human dignity and satisfaction are uppermost, in core Gandhian concept. He favored human friendly economy instead of the marketfriendly one. CONCLUSION:

It is true that Gandhiji was not an economist and he had not read basic books of economy. He made such a confession at the time of delivering a speech in a meeting of Economic Society of one the colleges of Allahabad in 1916. (10) Some of his economic thoughts had been expressed in that speech. Before that, in 1909 Gandhiji wrote HIND SWARJ. (11) This book, containing many of his economic thoughts had remained in much discussion and even today, it attracts intellectuals. Moreover Gandhiji has clearly expressed his economic thoughts through numerous articles, letters, speeches and interviews. But it is well known that Gandhiji was against branding his economic thoughts as any ism. He had said that There is no such thing as Gandhism and I do not want to leave any sect after me. I have no such claim that I have found any new substance or new principle. I have only tried to apply in my own way the eternal truths to our daily life. (12) Treating ethics as inseparable from economics, he had turned it into a way of value-devoted or aim-oriented life style. On issues of mainstream economic decision making or economic choices, Gandhiji suggested a unique way to solve it by combining it to proper life style. Thus, permanent universal peace, fraternity and human dignity are achieved through Gandhian thoughts based economy. Gandhian thought will not remain the only path till some other thinkers find out some alternative. But there seems to be no alternative for a long time to come in the current scenario of economic and social inequality, anarchy, wars, violence and disturbance. And that seems to be the only path to achieve sustainable economic growth. Indeed one can not restrain complementing Amartya Sen for his efforts toward finding space for Humans amidst arid and bookish intelligentsia of economics. Amartya Sen, while receiving the Nobel Prize, commented: Of course, I am definitely delighted on getting noble prize. But I am more delighted because attention of every one is drawn towards problems like poverty and famine presented with reference to social choice and welfare economy. Awarding of Nobel Prize in Economics began in 1969. If it had started before 30 January, 1948, Gandhiji would have definitely received it for according eternalvalues thoughts in economics which strongly are relevant even today in 2008-2009 as

a solution to prevalent economic problems. Economic thoughts of Prof. Sen are also linked to welfare of the last man which undoubtedly is very close to Gandhian thoughts. It will not be an exaggeration even if we consider the felicitation of Sen as indirect veneration of Gandhian thoughts. Notes: 1. Young India, October 3,1921 2. Collected works of Mahatma Gandhi, vol.8:page- 372 3. Collected works of Mahatma Gandhi, vol.41:page 449-50, vol.51: page- 428, vol.52 :page -373 4. Collected work s of Mahatma Gandhi, vol.8: page-372, vol.85: page-32-33 5. Gandhi M.K. The Teaching of the Gita, Anand Hingorani, Bhartiya Vidhya Bhavan, Mumbai,1962 6. Collected works of Mahatma Gandhi, vol.85:page-33 7. See explanation given by Amartya Sen on Correspondence rationality and reflection rationality. 8. Harijan Bandhu, Dt. 29-3-1936 9. Adam Smith, The theory of moral sentiments, by D.D.Raphael and A.L.Macfie, Liberty Fund, Indianapolis, 1959/1984 10. See for detail: collected works of Mahatma Gandhi, vol.15-4 th revised GOI, New Delhi,2000 11. See for English lesson of Hind Swaras and its history: Parel, Anthony, J., 1997(ed) Gandhi: Hind Swaraj and other writings, foundation books, New Delhi. 12. Narhari Parikh, Manav Arthshastra, P:508