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Mahatma Gandhi

Mohandas Karamchand Gandhi

1869–1948

Also known as: Gandhi, Bapu, MK Gandhi, महात्मा गांधी, मोहनदास गांधी, मोहनदास करमचंद गांधी

How Mahatma Gandhi is discussed in this archive

Authored 8 works in the archive.

Referenced in 59 other works — including Satyagraha and the Political System , The Universality of Human Values - M.R. Masani , and The Universality Of Human Values .

In CUSTOMER : Anand Sinha opens by invoking Mahatma Gandhi's well-known lines on the customer as the speech's foundational text, using Gandhi's moral authority to anchor the argument that the customer is the raison d'être of business.

In ખોજ : Ashvinkumar Karia's critique of moral policing places Gandhi within a combined Western-Indian intellectual tradition — alongside Aristotle, Plato, Nehru and Tagore — that he marshals against coercive moralism.

In Embracing Corporate Social Responsibility : Gandhi's trusteeship model is cited alongside Adam Smith as twin pillars of Aga's argument that CSR is grounded in both Western liberal economics and Indian ethical tradition.

In Fifty Years After ... : Gandhi is cited by E.

In IS THERE A MIDDLE WAY? : Mehta sketches a seven-plank Trusteeship scheme explicitly drawn from Mahatma Gandhi — preferential share allotments to Indian promoters held in a Specified Trust whose dividends fund poverty alleviation — and closes on Gandhiji's 'talisman' as the moral compass for combining growth with compassion for the poor.

By Mahatma Gandhi (8)

In ThePrint (8)

Mentioned in (73)

Primary works (39)

  • Giving is Receiving · 2018
  • CUSTOMER · 2013
    • "he leans on Mahatma Gandhi's well-known lines on the customer as the speech's foundational text" — Gandhi's dictum on the customer is the ethical premise from which the entire consumer-protection argument proceeds
    • "uses Mahatma Gandhi's lines on the customer as foundational text" — Gandhi is the philosophical authority Sinha deploys to frame customer-centricity as a moral imperative
  • ખોજ · 2009
    • "Karia draws on a tradition of Western and Indian thinkers — Aristotle, Plato, Raphael, Gandhi, Nehru, Tagore, Vivekananda — who oppose coercive moralism" — Gandhi enlisted within Karia's lineage of thinkers opposed to vigilante religious enforcement
  • SOCIAL ENTREPRENEURSHIP · 2009
  • Embracing Corporate Social Responsibility · 2003
    • "She invokes Adam Smith (the author of A Theory of Moral Sentiments as well as The Wealth of Nations) and Gandhi's trusteeship model to argue that ethical conduct and commercial success have always been intertwined" — Gandhi's trusteeship doctrine positioned as the Indian parallel to Smith's moral philosophy
  • ETHICS IN BUSINESS, INDUSTRY AND PUBLIC LIFE · 1999
  • Fifty Years After ... · 1997
    • "citing Gandhi, J.P. Narayan, and M. N. Roy as models." — D'Souza invokes Gandhi as a model of rational, non-sentimental leadership on poverty
    • "cites M. C. Chagla's encouraging statement during the Emergency as evidence that institutions can hold" — Mehta's address built on Gandhi's principles of means-ends convertibility
  • IS THERE A MIDDLE WAY? · 1995
    • "he sketches a seven-plank Trusteeship scheme drawn from Mahatma Gandhi: preferential share allotments to Indian promoters held in a Specified Trust whose dividends flow to anti-poverty applications." — Gandhi's trusteeship doctrine is the source of Mehta's headline anti-poverty design
    • "He proposes a seven-plank Trusteeship-Concept scheme, inspired by Mahatma Gandhi, in which Indian promoters receive preferential share allotments held in a Specified Trust whose dividends fund poverty alleviation." — key-points restatement of the Gandhi-derived trusteeship scheme
  • Liberalism in South Asia · 1995
    • "Joshi argues that Gandhi's quasi-anarchist village-economy vision, though spiritually sincere, produced a programme antithetical to liberal modernity, while the Congress socialist tradition actively modelled itself on the USSR." — Joshi indicts Gandhi's village-economy programme as one of the proximate causes of liberalism's failure in India
    • "Gandhi's village-economy programme combined genuine ecumenism with an economic vision that was static, anti-growth, and antithetical to liberal modernity." — key-points summary reprises Joshi's hostile reading of Gandhi's economic vision
  • Population, Development and Environment · 1994
  • A Blueprint for Eradication of Poverty · 1980
  • MANAGING A BUSINESS IN INDIA · 1980
    • "the example of Gandhi and Nehru, who drew on the "liberal West" to free India politically; a similar opening, he argues, is now needed to free it economically" — closing peroration; Gandhi is recruited as a precedent for cosmopolitan borrowing in the cause of national renewal
  • Role of Intellectuals in Public Life · 1980
  • NEW INDUSTRIAL POLICY · 1978
    • "rejecting both capitalism and communism in favour of a Gandhian framework that decentralises the economic apparatus and lifts agriculture, rural development and cottage and village industry to the centre of planning." — Gandhi identified as the ideological alternative the Janata policy adopts
    • "the new statement rejects capitalism and communism and stands 'squarely for Gandhian economic thought and philosophy'." — key-point restatement of the Gandhian framing of the policy
  • PLURALISM & MIXED ECONOMY — A BASIS FOR CENTRE-STATE RELATIONS · 1978
  • …and 24 more

Opinion pieces (5)

  • B.R. Ambedkar on Justice Ranade, Social Reform and Failure of Indian Liberalism
    • "Ambedkar's embittered take on both Gandhi and Jinnah as a sideway reference in the speech opened him to criticism in the Indian press" — contextualising the controversial aspect of Ambedkar's speech that attracted press attention
  • Diversity, Democracy, and Dissent
    • "we see Mahatma Gandhi, the "arch dissenter of the twentieth century" winning India its freedom in 1947" — Gandhi invoked as the supreme historical example of constructive dissent in the Indian tradition
  • Minoo Masani : From Socialism to Liberal Swatantra Party
    • "In response to Minoo Masani's socialist agenda, he wrote, "the progressive nationalisation of all the instruments of production, distribution and exchange" was "too sweeping to be admissible. Rabindranath Tagore is an instrument of marvellous production. I do not know that he will submit to be nationalised."" — Gandhi's famous riposte to Masani's nationalisation proposals
    • "Gandhi's dictum that the end doesn't justify the means translated into a repudiation of communist insurrections." — identifies Gandhi as the ethical anchor of Masani's anti-communist turn
  • Rajaji's Views on Nuclear Bomb
    • "A trusted lieutenant of Gandhi in days of anti-colonial struggle, he reinvented himself as an anti-nuclear weapons activist as the Cold war picked pace." — establishes Gandhi as the political anchor of Rajaji's pre-Cold War career
  • V S Srinivasa Sastri: Diplomat, Politician, Liberal
    • "Gandhi called his elder brother, V S Srinivasa Sastri" — establishes the Gandhi-Sastri relationship
    • "Though an admirer of Gandhi, Sastri's principled opposition to non-cooperation was based on his faith in the rule of law." — frames Sastri's disagreement with Gandhi as a principled liberal position

Excerpts (29)

  • A Resilient Soul: Ramadevi Chowdhuri
    • "Her childhood was influenced by freedom fighters and thinkers like Mahatma Gandhi, Vinoba Bhave, Sri Aurobindo, and JP Narayan." — Names Gandhi as one of the ideational influences on Chowdhuri's entry into the independence movement
  • Caste System, Greatest Curse of India
    • "The same writer further says in his book "What Gandhi and Congress have done for the untouchables"" — Gandhi enters the essay implicitly as the named subject of the Ambedkar text Kulkarni quotes
  • Censorship and the Law of Inexorability
    • "showed Nathuram Godse's political and psychological motivation for killing Gandhi. The movie was based on a book by celebrated historian Stanley Wolpert" — Gandhi's assassination is the subject matter that made the film politically sensitive and triggered the censorship
  • Controls and Freedom
    • "Gandhiji, as is well known, was firmly against controls and their continuance." — Gandhi's anti-controls stance is cited to show that economic freedom is not a merely Western liberal idea but is embedded in the Indian independence tradition
  • Dr B R Ambedkar on Village Panchayats
    • "Ambedkar's views on Panchayati Raj in India differed from that of other leaders like Mahatma Gandhi in terms of the practicality of its implementation." — Gandhi's advocacy for village panchayats is named as the dominant view that Ambedkar's speech challenges
  • Dr Muthulakshmi Reddi: Beacon of Women's Liberty
    • "Mahatma Gandhi's inspiring leadership profoundly impacted her. Under his influence, she actively engaged in the freedom struggle, coordinated efforts with other leaders, and played a crucial role in the movement." — Gandhi is identified as the pivotal figure who channelled Reddi's social energy into the national independence cause
  • Forty-Three Years of Independence
    • "I would be dishonouring the memory of Pandit Nehru and of his mentor, Mahatma Gandhi, if I try to be economical with the truth." — Gandhi's legacy is paired with Nehru's as a joint moral warrant for the lecture's frank assessment
  • Have We Lost Our Will To Be Free?
    • "Gandhiji used to call it slave mentality. He fought hard to eliminate it. But the reaction was just anti-Britishism, not, as we now regretfully realize, the positive love of freedom" — Gandhi's slave-mentality diagnosis is turned by Rajagopalachari into a critique of the independence movement's incomplete liberation
  • Any Hope for Indian Liberals?
    • "even Gandhi's anarchism proved to be little more than a scoring point with them" — Joshi situates Gandhi's anarchism within the broader statist consensus of the independence movement to explain why Indian liberalism has remained marginalised
  • The Role of Ideas in Politics
    • "Nehru or Gandhi are riding rough-shod over our lives creating havoc and seem to be well-nigh uncontrollable." — Gandhi and Nehru are invoked together as dominant but distorted ideological forces in Indian political life