141.
|
The Acorn:
Volume >
8 >
Issue: 2
Jerald Richards
Gandhi’s Qualified Acceptance of Violence
|
|
|
142.
|
The Acorn:
Volume >
8 >
Issue: 2
Peter Brock
Buigzaam Als Riet:
Beschouwingen Over Geveldloosheid
|
|
|
143.
|
The Acorn:
Volume >
8 >
Issue: 2
Jack Weir
Poverty, Development, and Sustainability:
The Hidden Moral Argument
|
|
|
144.
|
The Acorn:
Volume >
8 >
Issue: 2
b. l. g.
To the Reader
|
|
|
145.
|
The Acorn:
Volume >
9 >
Issue: 1
b. l. g.
To the Reader
|
|
|
146.
|
The Acorn:
Volume >
9 >
Issue: 1
Kathleen Kern, Wendy Lehman
Teaching Nonviolence In Hebron:
Christian Peacemaker Team’s Experiences with Palestinian High School and University Students
|
|
|
147.
|
The Acorn:
Volume >
9 >
Issue: 1
Alexa T. Schriempf
Radical Disobedience:
Emma Goldman’s Civil Disobedience
|
|
|
148.
|
The Acorn:
Volume >
9 >
Issue: 1
William C. Gay
Nonsexist Public Discourse And Negative Peace:
The Injustice of Merely Formal Transformation
|
|
|
149.
|
The Acorn:
Volume >
9 >
Issue: 1
Mark Shepard
Mahatma Gandhi And His Myths
|
|
|
150.
|
The Acorn:
Volume >
9 >
Issue: 2
Adma d’Heurle
Language and the Culture of Peace
|
|
|
151.
|
The Acorn:
Volume >
9 >
Issue: 2
Joe Morton
Fundamental Relations Between Nonviolence and Human Rights
|
|
|
152.
|
The Acorn:
Volume >
9 >
Issue: 2
Richard L. Johnson
Pilgrims in Quest of Truth and Perfection:
Aung San Suu Kyi and her Forefathers, Mahatma Gandhi and Aung San
|
|
|
153.
|
The Acorn:
Volume >
9 >
Issue: 2
b. l. g.
To the Reader
|
|
|
154.
|
The Acorn:
Volume >
9 >
Issue: 2
Hemlata Pokharna
Health Is Inner Peace
|
|
|
155.
|
The Acorn:
Volume >
14 >
Issue: 1
Robert L. Holmes
Understanding Evil From The Perspective of Nonviolence
|
|
|
156.
|
The Acorn:
Volume >
14 >
Issue: 1
Robert Gould
Are Pacifists Cowards?:
A Consideration of this Question in Reference to Heroic Warrior Courage
|
|
|
157.
|
The Acorn:
Volume >
14 >
Issue: 1
Sanjay Lal
Hume and Gandhi:
A Comparative Ethical Analysis
abstract |
view |
rights & permissions
Key aspects of Mahatma Gandhi’s ethical theory can be understood by way of the framework provided by David Hume’s ethics. While respecting contextual differences as well as those in over all outlook between a Sanatani Hindu reformer and a Western empiricist, I show that Gandhi and Hume mutually illuminate each other’s thought on significant ethical matters. These matters are: (1) The inability of reason to produce action (2) The relationship of reason to the emotions (3) The importance of the commonality of moral sentiments among humans (4) Identification (a kind of sympathy) as the proper starting place for morality. I hope to show that a greater viability in each thinker’s views can be noticed by those schooled in traditions different from what each respectively represent.David Hume’s ethics provide a framework for understanding key aspects of Mahatma Gandhi’s ethical theory. Indeed, for certain students of philosophy in the West, Gandhian ethics may gain status as a viable approach in moral philosophy when seen from a Humean standpoint. In what follows, I will examine four significant aspects of Gandhian ethics: (1) The limitations of reason to produce moral action. (2) The secondary status of reason in relation to the emotions in morality. (3) The importance of moral sentiments in the general population for devising a system of morality. (4) The place of identification (a kind of sympathy) for the origin of morality. I will show that all four are not only significant aspects of Humean ethics but that when understood from David Hume’s framework these parts of Gandhi’s philosophy should appear all the more plausible to those steeped in the analytic tradition.
|
|
|
158.
|
The Acorn:
Volume >
14 >
Issue: 1
Andrew Fitz-Gibbon
Rehabilitating Nonresistance
|
|
|
159.
|
The Acorn:
Volume >
14 >
Issue: 1
Guidelines for Manuscript Submissions
|
|
|
160.
|
The Acorn:
Volume >
14 >
Issue: 1
Rajmohan Ramanathapillai
Gandhi on Negative and Positive Conversions
|
|
|