Thèse--Lettres--Paris, 1928. / L'éd. de 1928 a paru dans la "Bibliothèque de la Revue de de littérature comparée" Bibliogr. p. 177-181. Index.

This thesis aims to ‘reconstruct’ the concept of nonviolence, offering a new unifying and pluralistic definition, which rejects recent worrying uses of the term, and is able to deal with the crisis of democracy and the construction of a post-secular society. Currently nonviolence is split in two between principled and pragmatic nonviolence. This division has been successful, but it is now a problem: it divides means and ends, politics and morality, religion and politics. In order to find a way out we will turn to the Italian philosopher Aldo Capitini. He interpreted nonviolence as a tension, a praxis of liberation from the chains of reality and openness to the existent. This approach includes a pragmatic dimension, which is a logic reinterpreting current practices and inventing new ones to build up via facti a new society (omnicracy); and a principled dimension, which is a craft of integrating reality with values, reaching its peak in the connection with everybody in an action of value (compresence). This approach offers actions of protest-to-project to overcome the division between means and ends; a political approach between ‘realism and serenity’ to overcome the division between politics and morality; an open religion which can work at the centre of society and politics. Finally, we will extend Capitini’s reflection claiming that nonviolence as praxis is a non-systematic revolutionary approach aiming at freedom and plurality. We will add that this praxis is impure, because made of less than perfect actions performed in a very imperfect environment by imperfect human beings. Reconceiving nonviolence as impure praxis will allow us to reunite principled and pragmatic nonviolence, reinterpreting the former as actualisation of a public principle and the latter as a phronesis. This interpretation will offer an interesting form of transformative realism, which enriches via facti any democratic order with life, and show the way to overcome the secular divisions towards a post-secular society centred on the Assisi presumption.

The study is of a psychobiographical nature, employing a psychological theory as a paradigm within which to uncover the narrative of an individual’s life. There are relatively few studies of this nature, particularly with a South African focus. The study applied a qualitative psychobiographical research method which aimed to describe Mahatma Gandhi's psychological development according to Erik Erikson’s (1950) Psychosocial Developmental Theory. Mohandas Karamchund Gandhi or Mahatma Gandhi as he was generally known was a major political and spiritual leader. Although much has been written on his life, a psychobiography has not yet been written. He was chosen as the research subject through purposive sampling on the basis of interest value, uniqueness and significance of his life. The data collection and analysis was conducted according to Yin’s (1994) ‘analytic generalization’ which incorporated Erikson’s theory of psychosocial stages. Alexander’s (1988) nine proposed guidelines assisted in the process of data analysis. The study concluded that Gandhi had attained the ego virtues of hope, will, purpose, competence, fidelity love, care and wisdom as proposed by Erikson’s (1950) Psychosocial Developmental Theory within the delineated age frame.

No description available.

This project traces the development of Christian nonviolence in the United States from the outbreak of World War I until just after World War II by focusing on one Christian pacifist organization. The Fellowship of Reconciliation (FOR), organized in 1915 in opposition to World War I, embraced the left wing of the prewar social gospel and fused its radical vision for social reconstruction with their opposition to war. Over the next thirty years, Christian pacifists associated with the Fellowship applied their energies not only to ending international war but also to promoting reconciliation between employers and workers in the struggle for labor justice and ending racial discrimination. During this period, advocates of nonviolence struggled to define a practical means for applying the principles of Christian pacifism. In contrast to older histories of the interwar period, this study shows that pacifism, a central concern for liberal Protestants during that period, shaped the broader American tradition of dissent. It also rejects the notion that the Christian "realists," led by Reinhold Niebuhr, offered the only comprehensive Christian social ethic between the wars. Finally, this dissertation shows how Christian pacifists in the interwar period embraced and adapted the principles Gandhian nonviolence to the American scene. Members of the Fellowship founded the Congress of Racial Equality in Chicago in 1942 and developed methods of nonviolent direct action that were adopted by advocates for racial equality during the Civil Rights Movement of the 1950s and 1960s.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2018-07-26T13:18:50Z No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-07-30T16:48:49Z (GMT) No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) / Made available in DSpace on 2018-07-30T16:48:50Z (GMT). No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) Previous issue date: 2018-06-20 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A obra literária de Cecília Meireles, especialmente a poesia, é bastante conhecida por boa parte dos apreciadores da literatura nacional, especialmente por livros como Viagem e Romanceiro da Inconfidência. No entanto, ainda há um aspecto de sua obra pouco estudado pela crítica e pela academia: a intensa relação que a autora estabeleceu com a cultura indiana. Pretende-se, portanto, mostrar a presença, na literatura ceciliana, especificamente nas crônicas e nas poesias, dos princípios filosóficos mais determinantes do legado do Mahatma Gandhi, o principal líder político e religioso da Índia no século XX, a saber: Satyagraha – a busca pela Verdade e o Ahimsa – o princípio da Não-Violência. Mostra-se, também, que essa intensa relação intercultural com o país se deu desde muito cedo na vida da escritora e percorreu de maneira direta ou indireta toda sua trajetória literária, seja na busca de autoconhecimento, de desapego, como na tentativa de aplicar aqueles valores éticos de Gandhi em sua própria vida e que aparecem refletidos em sua literatura. A dissertação vem, portanto, contribuir, no âmbito das relações interculturais, para a discussão acadêmica a respeito da forte presença de Gandhi na literatura de uma das mais reconhecidas escritoras de língua portuguesa, Cecília Meireles. / Meireles’ literaly work, especially the poetry, is well known by most of national literature appreciators, particularly for books like “Viagem” and “Romanceiro da Inconfidência”. However, there is still an insufficiently studied aspect of her work by critics and the literary academy: the intensive relation that she established with the Indian culture. Therefore, it is intended to present, in her production, specifically on her chronicles and poetry, the most defining philosophical principles from Mahatma Gandhi, India’s most important political and religious leader from the 20th century, i.e. Satyagraha – the seek for the Truth and Ahimsa – the Non-Violence principle. It is also known that this massive intercultural relation with the country began in the early years of Meireles and covered, directly or indirectly, all her literary work, either on the seek for self-knowledge and detachment or on the attempt to apply Gandhi’s ethical values on her own life, which is reflected in her literature. Thus this dissertation contributes, in the context of intercultural relations, to the academic discussion about the strong presence of Gandhi on the work of one of the most renowned writers of Portuguese language, Cecília Meireles.

Ce mémoire sur les fondements de la désobéissance civile se divise en trois parties. Le premier chapitre concerne la définition de la désobéissance civile d’après l’analyse d’Hugo Adam Bedau. Le deuxième chapitre traite des origines historiques du concept à partir des textes de David Henry Thoreau et Léon Tolstoï jusqu’aux campagnes de Mohandas Gandhi et Martin Luther King. Le dernier chapitre porte sur la pratique de la désobéissance civile dans les régimes démocratiques selon John Rawls. L’objectif de ce mémoire est de démontrer que la désobéissance civile est conforme à la justice malgré son caractère illégal, qu’elle a été bénéfique historiquement à l’évolution des mentalités et qu’elle est nécessaire en démocratie. / This study regarding the foundation of civil disobedience is divided in three parts. The first chapter concerns the definition of civil disobedience by Hugo Adam Bedau. The second chapter deals with the historical origins of the concept from the writings of David Henry Thoreau and Leo Tolstoy to the campaigns of Mohandas Gandhi and Martin Luther King. The last chapter focus on the practice of civil disobedience in democratic regimes according to John Rawls. The purpose of this study is to prove that civil disobedience is true to justice despite being illegal, that it has been historically beneficial in the evolution of mentalities and that it is essential to democracy.

Mohandas Karamchand Gandhi, Ikone der indischen Unabhängigkeitsbewegung, war überzeugt davon, dass eine neue soziale Ordnung für ein Indien frei von kolonialer Unterdrückung und basierend auf seinen Ideen von sarvodaya (Wohlstand für alle), swaraj (Selbstbestimmung) und wirtschaftlicher Unabhängigkeit nur mit einem radikalen Wandel im Bildungsbereich Realität werden konnte. Er kritisierte, dass Bildung vornehmlich auf die Bedürfnisse der städtischen Eliten, der Kolonialverwaltung und -wirtschaft ausgerichtet war und hatte die Vision einer ‚neuen‘ Bildung, später auch bekannt als Basic Education oder Nai Talim, basierend auf ruralem Handwerk und Landwirtschaft und damit fokussiert auf die ländliche Bevölkerung. Die vorliegende Dissertation rekonstruiert die Herausbildung von Gandhis Bildungsideen und verschiedene Versuche zu deren Institutionalisierung. Dabei kontextualisiert sie seine Sichtweisen vor dem Hintergrund der Debatten um diverse Vorstellungen einer neuen sozialen Ordnung in der indischen Unabhängigkeitsbewegung, zeigt auf, wie seine Bildungsideen eng verknüpft waren mit seiner Kritik an der Kolonialherrschaft und nimmt seine Ideen vom Zusammenhang zwischen Bildung und sozialer Transformation in den Blick. Besonderes Augenmerk gilt dabei Gandhis Vorstellungen von manueller Arbeit und welche Rolle er ihr im Bildungsprozess zudachte. Bei der Analyse seiner Ideen und Metaphern und seiner Vision von Nai Talim nimmt die Arbeit auch die diversen damit verbundenen Inspirationsquellen in den Blick und fokussiert auf die von ihm konstruierten symbolischen Bedeutungswelten und visuellen Elemente, die ein wichtiger Teil seiner Selbstrepräsentation und Massenmobilisierung waren und später auch ihren Niederschlag in Bildungsrealitäten fanden. Nicht zuletzt analysiert die Arbeit Institutionalisierungsprozesse, ihre Widersprüche, die Kritik an Gandhi’s Ideen und den Wandel von Gandhis ‚Pädagogik der manuellen Arbeit‘ hin zu einer ‚Pädagogisierung der manuellen Arbeit‘. / Mohandas Karamchand Gandhi, the icon of the Indian independence movement, was convinced that a new social order for an India free from colonial subjugation and based on his ideas on sarvodaya (the welfare of all), swaraj (self-rule) and economic self-sufficiency could only become reality with a radical shift in education. He criticized the fact that, hitherto, education had been primarily targeted at the urban elites and the needs of the colonial government and economy and envisioned a ‘new’ education, later also known as Basic Education or Nai Talim, centred on rural crafts and agriculture and targeted especially at village populations. This dissertation traces the historical development of Gandhi’s educational ideas. It reconstructs his vision of Nai Talim primarily based on his own writings and reflections, contextualises it in ongoing debates in the independence movement on the future of India’s social order and analyses how his vision was embedded in his critique of British colonial rule and in the connection he made between education and social reconstruction. A focus thereby is also his understanding of manual labour in society and its relationship with the education process. Analysing key ideas and metaphors in his educational thought, the dissertation refers to his sources of inspiration, his use of symbolism and the visual in his self-presentation and mass mobilization and how elements of these symbolic worlds of meaning also became part of education programmes. Finally, it also deals with the diverse institutional developments based on Gandhi’s education ideas, their inherent contradictions, the criticism they generated and the shift from his ‘pedagogy of manual work’ to a ‘pedagogization of manual work’.

The Sounds of Satyagraha: Gandhi's Use of Sung-Prayers and Ritual M.K. Gandhi's work towards Indian independence was influenced significantly by sung-prayers found in a collection entitled Ashram Bhajanavali, a collection which, in turn, gives fresh insight into the satyagraha movement. Gandhi's employment of sung-prayers, chant, and ritual has, however, gone unrecognized until this time. The Sounds of Satyagraha presents detailed information concerning how formative and how important these sung-prayers were to Gandhi and to the national independence movement. Chapter One sets forth this thesis, along with methodology, historical context, and certain terms defined. Chapter Two consists of a preliminary historical overview of the Ashram Bhajanavali, along with a descriptive summary of the sung-prayer materials found within it. (An analysis of ritual practices presented in Chapters 3 through 5 also provides additional information regarding historical context and development.) This collection of chanted prayers used by the Indian sayagraha community, has sometimes been referred to as a hymnal. However, the collection is much more than what the word "hymnal" might imply, both in the scope of its contents, and in its significance as a tool with which to understand the developments of Gandhi's satyagraha community. Chapters Three, Four, and Five examine in detail how the Ashram Bhajanavali was used in ritual contexts, and how these sung-prayers supported Gandhi and the nation in its work for social change. The ritual theory of Roy Rappaport is utilized to discover the Bhajanavali's sitz im leben. Chapter 3 discusses the use of these sung-prayers in ritual prayer meetings that occurred twice daily. Chapter 4 looks at additional ways in which these songs were used by Gandhi and the satyagraha community to achieve their purposes, as the movement grew into a national initiative. Chapter 5 considers how it is that this sung-prayer repertoire, being specifically sung and chanted (rather than spoken or read), had a significant power for India and appeal for the satyagraha communities. By placing this collection in its historical, social, and ritual contexts, the extent to which these sung-prayers influenced and shaped Gandhi's sayagraha in India becomes clear. Chapter 6 considers the life and work of one spiritual musician, Shri Karunamayee Abrol, who teaches the Ashram Bhajanavali, its melodies and its history. Shri Karunamayee's family were freedom fighters, and, as a child, she sang for Mahatma Gandhi, receiving his blessing. Shri Karunamayee represents a living tradition. Inspired by childhood experiences and her respect for Gandhi, she has a special devotion to this repertoire. As a spiritual musician, she is a "tradition-bearer" of the Ashram Bhajanavali. The chanting of these sung-prayers has been her daily devotional ritual for decades. Her teaching, which stems from both musical knowledge and Æ⁄¿‰ò™ experience, provides additional insight into satyagraha. Chapter Seven concludes with a review of the evidence, illustrating the large extent to which Gandhi was guided by the sung-prayers and principles found in the Ashram Bhajanavali collection. It also consists of reflections in an analysis of the success or failure of satyagraha. Ashram Bhajanavali offers insight into the Indian independence movement, which has not been acknowledged or identified previously. Final reflections place this collection within the on-going East-West dialogue, indicating its continuing importance in the current discussion.

This dissertation reconstructs a theoretical framework for the Indian Constitution. It does so immanently, by focusing on the making of the Indian Constitution, taking into account both the demands of its specific historical conditions, and the formal constraints of drafting a constitution. The dissertation shows that in its historical context the task of the Indian constitution makers should be understood as creating a constitutional system that can mediate a transformation of the social condition. Performing this task required reinterpreting the established tenets of constitutionalism. The reinterpretation produces a distinct variation of constitutionalism that is termed transformational constitutionalism. Part I of the dissertation focuses on some of the central tenets of constitutional theory by examining the writings in which they first assumed their paradigmatic form. The concepts are situated in the historical context in which they were formulated to highlight the specific challenges they were a response to, and hence distinguishing them from the conceptual terrain in which the Indian Constitution was formulated. Part I also shows the essentially preservative nature of the main tenets of constitutional thought, and that the fully developed versions of its central concepts seek to preclude any possibility for major changes in social conditions. Part II sets out the historical developments that led to the material and ideational terrain on which the Indian Constitution was conceived. It first outlines the institutional and discursive structures of colonial rule to tease out the development of concepts that would serve as the point of reference for the constitution-makers. Part II then turns to the resistance to colonial rule by focusing on the ideas and politics of M.K. Gandhi to delineate the strengths and weaknesses of Congress's claim to represent the Indian nation at the moment of independence, and outline the two different visions of what it meant to free oneself from colonial subjugation, and the different challenges for bringing those visions to fruition. Finally, Part II outlines the way in which the Indian constitutional vision was caught in an interdependent dynamic of break and continuity with its colonial past. After Part I and II have traced the conceptual coordinates of a modern constitution, and the specific historical condition in which the Indian constitution was conceived respectively, Part III focuses on the Indian Constituent Assembly Debates to show how the framers sought to respond to the concrete challenges facing them by creatively reinterpreting the precepts of modern constitutionalism itself. The dissertation shows that the Indian Constitution has to be understood as a totality containing three related strata - that of constitutional imagination, promises, and text - which exist in tension with each other. This tension constitutes the contradiction at the heart of the Indian Constitutional form. The dissertation concludes by following one such contradiction, between the strata of imagination and text as it developed during the most important constitutional conflict of the initial years on the question of compensation for acquisition of property. It also demonstrates how that conflict fundamentally shaped the nature of Indian constitutional practice.