The most comm.on academic interest in Mahatma Gandhi centers around the theory and practice of Satyagraha. This thesis departs, in part, from this because it focuses upon the Satyagrahi. Every Satyagraha presupposes a Satyagrahi. Mahatma Gandhi was a Satyagrahi -a being in quest of truth. This quest consisted of two major components: the experiential and the existential. Ethics formed the basis of Gandhi's experiential quest, while political existence provided the forum in which he could experiment with his beliefs and convictions. Satyagraha was, therefore, a direct consequence of this intimate relationship between experience and existence. What is significant about Gandhi is that he did not dissociate his spiritual search from the struggle for political justice. He aimed at harmonizing the two seemingly opposite but complementary aspects of life into a meaningful whole -the ideal with the practical, the rational with the emotional and the religious with the secular. This study emphasizes the qualities of a disciplined Satyagrahi rather than the techniques of Satyagraha because the essence of the Satyagrahic struggle is rooted in the nature of the Satyagrahi. In effect, this thesis argues that all revolutions rest fundamentally on the quality of the revolutionary since the nature of any protest is bound to be determined by those who wage it. This is more acute in Satyagraha because it is the true expression of a conscious being. A Satyagrahi is a conscious entity in the highest sense. The unity of his life and thought conditions the purity of his means. Whereas most revolutionaries aim at transforming the "outer", a Satyagrahi concentrates on the "inner" in the hope of bringing about change through "self" transformation. No such change can be possible unless the Satyagrahi himself transcends the narrow limits of cognition -the exoteric and the esoteric aspects of experience. Chapter I and II are devoted to exploring the metaphysical foundations of Gandhi's tradition. They elaborate upon those aspects of the philosophical thought of India which are relevant to a Satyagrahi's understanding. Chapter III discusses and analyses the two complementary components of Satyagraha -the experiential and the existential. Chapter IV examines the way Gandhi's contemporaries viewed him. It outlines and interprets some basic tenets of his philosophy. Finally, Chapter V summarizes the relationship between the act and the actor, Satyagraha and the satyagrahi~and ends with an assessment. In emphasizing the role of the Satyagrahi in the context of the ethical experience, this thesis seeks to shift the emphasis in Gandhiana scholarship from Satyagraha to Satyagrahi. It argues that there is a need for critical re-evaluation of the relationship between Satyagraha and the Satyagrahi. That need has to do with the experiential aspect of realization. It is not enough to initiate a Satyagraha. It is of crucial importance to provide a milieu which would foster the virtues of ethical living and inculcate a "wholistic" view of life, in harmony with the 'self' and 'others'. / Thesis / Doctor of Philosophy (PhD)

This study presents the major ideas of Mahatma Gandhi on social stratification and social inequality. The methodology consists of systematically reading and analyzing the literature through which the theoretical components of social stratification in Gandhi's writings become more explicit, and evaluating these theoretical components. A systematic statement of Gandhi's theory of social stratification included the following five components. First, social differentiation is inherent in human nature. Gandhi believed in the universality of social differentiations and was convinced that societies were organized into the divisions on the basis of vocations. Second, relations among strata imply that a division of labor is essential for the stability and organization of society. Gandhi also implied that this division of labor is necessary and functional. Third, normative patterns establish traditions of heredity. To Gandhi, the four divisions in society defined a person's "calling" which is essential for social organization. Fourth, the system of stratification is the universal law that everyone is obliged to follow. Gandhi tried to legitimize social stratification through moral and religious values of the society. Fifth, social stratification system defines duties only and does not confer any privileges. To Gandhi, the divisions of people into strata was the best possible adjustment of social stability and progress. While accepting some form of social stratification for the benefit of total funcioning of the society, Gandhi refused to accept that social inequality necessarily grows out of the process of social stratification. To maintain the hereditary law of social stratification and reduce the inequality, Gandhi suggested the abolition of the present caste system and the revival of four orders of social organization, the removal of the concept of untouchability, the regulation of trusteeship, decentralization of power, the increase of women's status, and vocational education for all.

This study developed a model of youth work practice based on a philosophy of nonviolence. Youth work in Australia is in the process of creating a clear self-consciousness and idea of its role, and a philosophy of nonviolence provides a strong foundation for further development. The study was based on the first three phases of intervention research (problem analysis and project planning, information gathering and synthesis, and design) within a heuristic paradigm. It involved a literature review, a telephone survey of 60 youth workers, in-depth interviews with 20 young people and 15 youth workers, and focus groups with 16 youth workers. Literature on youth work in Australia and Britain, and youth care in Canada and South Africa helped identify key features of youth work. Ten principles of nonviolence were developed based on principled nonviolence literature. The telephone survey provided a broad overview of current practice in New South Wales, and identified issues for further exploration in the interviews. The in-depth interviews with youth workers and young people explored their perceptions of violence and discrimination within their services; ways in which youth workers prevent and respond to disruptive, violent and unsafe behaviour; and ways in which youth work practice can be consistent with a philosophy of nonviolence. Based on the research, a model of nonviolent practice was developed, and then refined following focus groups with youth workers. The model encourages youth workers to be committed to nonviolence in all they do; to develop a reflective work practice; to build professional, caring relationships; to focus on power-with; to be committed to social change; to apply principles of social justice; to ensure there are adequate, appropriate staff and resources; to negotiate clear expectations and boundaries; to create a positive environment; to respond to behaviour nonviolently; and to facilitate informal education. / PhD Doctorate

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.

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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.

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.

Thesis (Ph. D.)--University of Texas at Austin, 2003. / Vita. Includes bibliographical references. Available also from UMI Company.

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