Introduction
Politics refers to the collective activities that are associated with the governance of a state. Gandhi’s teaching on political theory focuses on showing that the citizens of a country are the correct political subjects and not the state. Gandhi believed that the citizens of a nation were more important than the state. Therefore, the political subject’s judgment on sovereignty, according to Gandhi’s beliefs becomes the correct subject of political sovereignty. Gandhi’s belief about politics is based on the idea of taming the citizen’s fear. His ideals about the political theory challenge the fundamental assumptions about the traditional Western political theory as it relates with the position of an individual in the society.
America’s public opinion plays a significant role in shaping the political interests of the legislators and the public policies. Thus, the fundamental assumptions about democracy in America is that the citizens are informed about what the government plans to do. Gandhi’s views on politics seek to distinguish between the role of the state and that of the citizens, and most important the use of violence and coercion as the main tools used by social and political bodies. Gandhi plays a significant role in politics since he develops “a critique of the presuppositions of modern civilization” (Veeravalli, 2016) and provides an alternative vision of creating a peaceful society free from political violence and social division. Additionally, Gandhi political theory endorses conceptual and practical tools that are important in creating a peaceful and sustainable society.
Delegate your assignment to our experts and they will do the rest.
American’s opinions have significant consequences on the political sphere of the nation. The public opinion about political leaders in America suggests that more politicians need to pay attention to the views of the public. For instance, very few Americans supported the country’s involvement in the Iraq war; similarly fewer politicians supported the idea. The political theory by Gandhi experiments with truth and non-violent approaches – in the ways in which he continuously tested his thoughts about violence, social practices, popular organization , self-rule and other sovereignty issues in the field of political practice.
Gandhi’s understanding of nonviolence is the central theme of his political, social and philosophy about political practice. Merton (1965) asserts that non-violence can be used as an effective tool to develop the foundation for a new cosmopolitics. The American citizens asserts that public opinion has shaped America as a democratic nations where the views of the people count during and after elections. American citizens presume that their leaders consider their views as they make legislative decisions. Additionally, most American citizens hold the belief that nonviolence is the primary solution for resolving issues concerning genocide and dictatorship. Moreover, in past decades, many of the democratic governing bodies have adopted democratic initiatives that are based on non-violent practices and an assertion of defending human rights Jahanbegloo (2011). This approach by democratic initiatives borrows from Gandhi’s political theory as the main ethical foundations that will assist in developing a global and civil society. Moreover, Gandhi’s political theory contributes to the modern American politics as it endorses peace and justice.
The public’s trust in the government of America remains low with only 17% of the citizens confirming that they can trust the government in Washington to do what is right and beneficial for the general public (Pew Research Centre, 2019). This implies that most American’s do not believe that their leaders are committed in defending their interests or are governed by moral ethics. Gandhi was concerned with promoting ethical political practices and was instrumental in developing nonviolence and civil resistance as the main method of political action. As a result, Gandhi’s aim was to develop nonviolence as the primary law (in the ontological and ethical sense) of governing the human actions and relationships on different levels – ranging from the interpersonal, inter-communal to the international levels (Lal, 2013). In the American modern politics nonviolence has been recognized as a crucial factor in promoting world peace and sustainability. In the recent times, nonviolence is considered as an ethical strategy of expressing resistance to the political decision in a state – based on the global application of the democratic ethics.
Aristotle’s views on politics contradict with those of Gandhi, in the sense that Aristotle believed that politics involved the tasks of the politician or statesman. Aristoltle believed that the politician’s main role is to develop and issues laws to the citizens as a way of designing the right constitution to govern the state or city. This understanding of politics is more of a dictatorship which means that the citizens of a nation will be controlled by fear – as opposed to taming the fear as suggested in Gandhi’s political theory. Moreover, Aristotle believed that politics requires the citizens to endure the law, customs and institutions. As a result, the politician is expected to implement the right strategies and policies to maintain the law and constitution after they have been enacted.
Aristotle’s political views differ from that of Gandhi as it concentrates on taking the power from the citizens and giving it to the politicians. The philosopher promotes the ideologies of dictatorship which may result to instability or genocide – since the politician may use unnecessary political force to coerce the citizens which may lead to violence. Aristotle point of view on politics encourages the politicians to introduce appropriate reforms when there is need to prevent any activities which may challenge the political system. Aristotle considers the act of passing decrees as the most important political activity.
Gandhi’s political theory is more appropriate in the American modern politics compared to Aristotle’s political view. This is because in the past decade the consequences of global terrorism, human rights abuse and environmental degradation, have emphasized the importance of developing politics of nonviolence. Nonviolence approach in politics not only upholds the ontological and ethical ideals but will encourage the development of appropriate strategies to solve social and political issues arising from conflict (Merton, 1965). Promoting global politics of nonviolence is an ethical duty for the government, civil society, and transnational, non-governmental and intergovernmental institutions. Thus, the international community is morally obliged to intervene in countries that are not governed by proper laws and fail to protect the citizens from violence.
Gandhi’s political theory was governed by the ontological principles of doing what is right to serve the Supreme Being. The political theory as perceived by Gandhi was based on spiritualism. Anslem’s ontological arguments assert that there exists an all-perfect God who does not endorse non-ethical and immoral acts. Therefore, using the ontological argument it is evident that the existence of an all-perfect God means that there is a God that endorse peace and justice. Thus, the ontological argument is aligned with Gandhi’s political beliefs and views since Gandhi believed that his purpose was to fulfill the spiritualism of politics. The political beliefs and theories by Gandhi endorse leadership that is revolutionary in transforming how people perceive political and religious organizations. For instance, in India Gandhi made an effort to unite the affluent and the masses and organize them into nonviolent and visionary force.
Gandhi’s emphasis on nonviolence as a rule of law and not only as a form of political action contrasts with the main assumptions of modern American political theory. Veeravalli (2016) argues that Gandhi’s law of nonviolence is a law of promoting human existence and political peace. This challenges the fundamental assumptions of modern American politics, which is the competition, conflict and violence that consists of the law of nature and “the law of man in the state of nature” (Veravalli, 2016, p. 23). This means that Gandhi’s nonviolence law contests the basic principles of the modern western political theory – that is related to the social contract and the development of the sovereign nations to promote peace and create the settings for a peaceful society. However, the Gandhian nonviolence principle when explicitly understood does not promote this idea of “separation of the rational order represented by the power of the state and the irrational, dark life of passions and conflict in nature” (Veeravalli, 2016, p. 24).
Gandhi’s political theories are derived from his pluralist thinking and the development of democracy. He argued that political events assign the citizens of a country with moral responsibilities whereas the ethical principles are described by the political decisions made. According to Pantham (1983) politics without ethics is a politician’s action to exercise their power. Therefore, through ethics politics can be perceived as prominent to the public virtue. Additionally, Gandhi’s political views promote political practices that attempt to impose moral behavior. Jahanbegloo (2011) asserts that Gandhi’s political theory demonstrated that spiritualizing politics is not making it ethical or moralizing the politicians, but it is an attempt to recreate it according to civic responsibility that is bestowed ion the politicians in an open public sphere – that is free to hold them accountable.
Conclusion
The Gandhian nonviolence belief is founded on both spiritual and ethical values. It argues that the political leaders have the social responsibility and moral conviction to exercise civic roles – and nonviolence is the way to achieving this. When analyzing the modern political sphere in the international arena, considering the political and technological violence, it is evident that the world has lost its moral and ethical values as it lacks the wisdom to uphold peace. Gandhi’s political theory holds the citizens accountable to re-evaluate its political, economic, cultural and social responsibilities according to the principles of Gandhi.
References
Jahanbegloo, R. (2011). Gandhian Inversion of Modern Political Perception. Journal of Conflictology. Volume 2, Issue 1
Lal, V. (2013) Gandhi’s Religion: Politics, Faith, and Hermeneutics, Journal of Sociology and Social Anthropology, 4 :1-2, 31-40, DOI: 10.1080/09766634.2013.11885580
Merton, T. (ed.) (1965). Gandhi on Non-Violence : A Selection from the Writings of Mahatma Gandhi. New York: New Directions. P. 74.
Pantham, T. (1983). “Thinking with Mahatma: Beyond Liberal Democracy”. Political Theory . Vol. 11, No. 2, May, p.180.
Pew Research Centre (2019). Public Trust in Government: 1958-2019. Retrieved from: https://www.people-press.org/2019/04/11/public-trust-in-government-1958-2019/
Veeravalli, A. (2016) Gandhi in political theory: Truth, law, and experiment. Contemp Polit Theory 15: e4. https://doi.org/10.1057/cpt.2015.36
