GandhiDrishti Ke Vividh Aayam

When Gandhi speaks of barbarism, it is not limited to gross violence. It encompasses all forms and dimensions of violence, including structural violence, cultural violence, and victim-oriented indirect violence. Direct violence is also a reflection of this structural violence, which cultural violence attempts to legitimize. If Mahatma Gandhis thoughts reflect a remarkable awareness of all such problems and a moral-logical coherence, it is perhaps because his entire life and thinking were inspired by the principle of non-violencelove. It is surprising that his ethical demands never ignore economic questions. He believes that true economics is never opposed to the highest moral standards; just as true ethics can only be considered that which, in addition to being ethics, is also good economics... Now, even new Marxist thinkers like Majoros, Lebo Witz, and Terry Eagleton have begun to advocate for decentralized technology and production, controlled neither by corporations nor by the state. This can only be achieved through the alternative forces of production, which, along with production, also address the problem of profit distribution. But only through decentralized technology, what Gandhiji calls swadeshi, can decentralized ownership develop. Therefore, the alternative to any form of capitalism, national or multinational, and its inevitable corollary: imperialism, can only be swadeshi technology and a production system, which nurtures human freedom and individuality and eliminates the threat of natural disaster. The main feature of this book is that it makes a commendable effort to prove that the various dimensions of Gandhis vision are nurtured by the seeds of his objective, truth, and means, non-violence, i.e., love. ... While this book will provide authentic information about Gandhis thought to the general reader, it will also prove extremely useful for scholars, students, and teachers. Nand Kishore Acharya.