Why do men commit errors being self-governing at the same time for Gandhi?
The whole life of Mahatma Gandhi is the way of the Truth’s searching. The Truth is the most important sense of being for him but a man can not achieve complete Truth. Gandhi says that everyone and he is not the exception, is liable to errors. Errors’ commitment is not a terrible thing, everyone should err and will err, but the most significant is to find the right way to correct the errors, it is the point of self-governing. All people are self-governing creatures, but self-governing does not mean to be perfect, the power to confess that you are not ideal is the great step ahead itself, self-governing means aspiration for self-perfection in the search of the Truth, which is in the errors admitting and setting them right each time they have been made. To err is human, so as self-governing is, but the last is the natural but not ideal way of being. A man is not God and does not perceive the Absolute Truth. Without this perceiving errors are inalienable, thus typical for each person. This philosophy explains errors’ correction through the self–governing.
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How does Gandhi think about the capacity of self-government of a country?
Mahatma Gandhi in his teaching compares a man and a country, because each country is the totality of the men, that’s why features of each country are the totality of its inhabitants’ features. The independence of the country is equal to the independence of the inhabitants. It was discussed before, that self-government is inalienable capacity of a person thus it is inalienable capacity of the country, too. That is why Gandhi insists that self-governing in any country is inherent capacity, but at the same time he underlines that there is no country with inherent capacity for governing other nations. From this statement one can conclude that self-governing is natural and right way in the search of the Truth, when governing other countries is gained unnatural capacity, which no way leads to the Truth.
How many truths are there for Gandhi? Is the absolute truth describable?Want an expert to write a paper for you Talk to an operator now
Mahatma Gandhi is known as a philosopher, who has found the way to the Truth, but he himself said that it was just the way but not the absolute Truth, which was one for Gandhi and this Truth was God: “The total Truth is God or God is Truth” (Gandhi, 1996). The absolute Truth is the ground of human’s being and it is indescribable for mortal people. To find and describe the Truth for Gandhi is to become perfect. There are no perfect people in the world, so there is no one, who may describe and explain the Absolute Truth.
But besides the absolute Truth there are smaller truths, the truth of the thoughts, words and deeds. The one who wants to follow the Truth should do this even in the way of smaller truths, but it is really hard to start even from the simplest – truth of word: “the most difficult vow to keep is the vow of truth” (Gandhi, 1996). The one should never lie deliberately and not to say incorrect word to anyone following the truth of the words. It is a challenge but it is the way to the absolute Truth at the same time.
Why were Indians considered to be their own slaves?
The principles of the Truth and Non-violence are the two main principles of Gandhi’s life. Once Mahatma had read the letter of Russian writer Leo Tolstoy, in which he discussed the Indians’ life. In the letter Tolstoy explains that “Indians are their own slaves, not of the British” (Gandhi, 1996). The philosopher supported the idea, writing that the Indians invite suffering on themselves through their own fault. The good should be returned for evil. Slavery, according to Tolstoy, consists in submitting to an unjust order. India did so by kicking the white out of their land, now they should pay the price. Tolstoy sustains the method of non-violence and non resistance to evil. According to Gandhi, Indians can set themselves free through the way of forgiveness and returning good for evil. Nothing occurs without reason in the world.
What are the negative and positive forms of Ahimsa?
Ahimsa for Gandhi means the peaceful existing in the world. The negative form of Ahimsa is represented by the philosopher as absence of any form of injury. Human being is going to perfectness and God just by doing no harm to anybody and this perfect existing includes non-injuring of any living being, including insects and animals. The positive form of Ahimsa lies in the greatest love and charity, which concern not only relatives and friends but all creatures in the world. The positive form of Ahimsa means that the true man should love, respect and help his son, father, stranger and enemy equally. It demands the largest courage but it is the only right way to the Truth.
Why is the principle of non-violence wholly good for Gandhi?
Mahatma Gandhi treats non-violence as complete innocence, which excludes any show of ill against any living being. He insists that it is the highest good of mankind not only in this world but also in the next one. Non-violence is the only way to achieve the Truth and Love. Only the principle of non-violence gives lasting results. Violence can give just temporary desirable results, which will revert to violence against the wrongdoer again. The truth is the safest diplomacy for Gandhi and there is no need of other actual knowledge.
The principal of non-violence is wholly good for Gandhi because of its universality and unchangeable lasting results. Non-violence is the piece of the eternal Truth and remedy for every struggle and misunderstanding.
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