Beruflich Dokumente
Kultur Dokumente
The right of Come Carpentier de Gourdon to be identified as the author of this publication is
hereby asserted.
The views and opinions expressed in this publication are those of the original author(s) and do
not necessarily represent or reflect the views and opinions of the Dialogue of Civilizations
Research Institute, its co-founders, or its staff members.
All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in
any form or by any means, including photocopying, recording, or other electronic or mechanical
methods, without the prior written permission of the publisher, except in the case of brief
quotations embodied in critical reviews and certain other noncommercial uses permitted by
copyright law. For permission requests, please write to the publisher:
lifework and thoughts of Mahatma Gandhi, from the latter’s early action in
South Africa where, like the Russian novelist, he challenges the Western
Industrial’ Idealism.
writings, including the seminal “Hind Swaraj” (first titled “Indian Home
Rule”), by H.D. Thoreau, John Ruskin (in particular his “Unto this Last”)
and Tolstoy to whom he wrote four letters in 1909, the year of Hind
Swaraj’s publication. His interest in the great Russian’s thought, inter alia,
in his essay “What I believe” was stirred by his friend and supporter
that he advised him to call the Tolstoy Farm and which became one of
who wanted the abolition of State and Church as a preface to the advent of
syncretistic, largely rite-free and popular moral ‘religion of truth’ as the real
also refers to ancient Indian and Western Christian ideals. Like Tolstoy, in a
very Christian vein, he sees God in “hunger and the thirst of the lowly and
the lost” (1944). Interestingly, not a few religious philosophers in Russia and
of putting man (i.e., himself) above God in his personal theology, divested
from dogmas, rituals and mysticism. Gandhi’s creed may also be described
central and perhaps even supreme though he also defines him primarily as a
spiritual entity.
The Russian writer and the Indian social reformer regard the humble
peasant (the Russian Mujik, the Indian Kisan) as the pristine and most
enviable image of man, whom both strived to imitate and identify with,
savage” and also of Victor Hugo’s mystical “cosmic” socialism. For them,
steeped in tradition and averse to change and progress. However the most
inherited from a long line of Slav mystical pacifism, and which became for
colonial oppression.
Jain and Buddhism precept of Ahimsa which had however not been applied
5
indologist Alain Danielou points out: “”The use made by Mahatma Gandhi
personal self improvement. It cannot serve political ends and cannot play a
role in the governing of states” (“Les Quatre Sens de la Vie”, 1992). Indeed
the detriment of the majority’s welfare so that the future Mahatma was
making a departure from the real intent of the author of “Thou shalt not kill”.
angered other fighters for India’s freedom, especially in the religious Hindu
camp of the RSS, the Hindu Mahasabha et al., to the extent of having some
carry out his assassination in 1948, was his unwillingness to endorse any
principle, if it had been righteous, according to his own definition. His oft
repeated call in the early days of his struggle was for Britain to renounce the
rural simplicity was tied to his misgivings about modern technical and
scientific schooling, also inherited from or at least shared with Tolstoy who
yearned for the blissful ignorance of the poor, the prirodnaja dukhovnost.
Some historians are of the opinion that Gandhi, in his desire to disarm the
doubt that he was sincere in his reverence for “true Christianity” which he
seemingly serious advice to the British not to resist Hitler’s assaults but let
the Germans take over, just as he later expressed the wish that the Jews had
accepted oppression and death at the hands of the Nazis by practicing non-
violence to the end and thereby winning the glory of martyrdom. He applied
the same extreme logic to his co-religionaries: “If they (Muslims) put all of
us to the sword, we should court death bravely; may they even rule the world,
to integrally follow Jesus’s prescription to love the enemy and turn the other
7
cheek, but it was even more directly directly related to Tolstoy’s profession
estates, never had to put to the test in the political or religious arenas.
Tolstoy’s detractors often accused him of hypocrisy for that reason and
effect to “taking Cain’s side against Abel” (in his “Three Dialogues”) but
defining his praxis, which was so much more fraught with consequences.
by Soloviev: “…If the good become even better then the wicked will lose
shared the view that social evils can be cured through teaching and
sociologists and students of low disagree with, not to mention human history
itself.
status as the father of the Indian nation and has been spared much criticism
as a result, despite the sometimes severe assessment of his ideas and actions
protected. Some philosophers, such as Ivan Ilin have gone so far as to accuse
him of being responsible for many of Russia’s ills during the last century.
Unsurprisingly the critiques of both doctrines came from both the Left
least, concluded that Tolstoy and Gandhi had been made into prophets and
an innocent cure for their own feelings of guilt while keeping safely at bay
status quo of their making and choice. Some qualified Tolstoy’s decision to
till the soil, dress like a peasant and cobble his own boots as a “lie” because
conclusion did not understand the symbolic and personally therapeutic value
that the Master of Iasnaia Polyana attached to this attitude, just as Gandhi’s
and a global icon, especially for the poor working people. This effect would
socio-economic matters.
Trotski generally saw the author of “War and Peace” as a literary genius but
narodopokloi nichestvoe (the childish popular faith) and he was even more
unforgiving of the great novelist’s disdain for culture, in his later days, and
precept: Nado byt’ dobrym: “one must be kind” as a substitute for theology,
goods but also of “universal spiritual values” in the face of a violent assault
of oppression.
ideology of the oriental system, of the Asian system” (in “Tolstoy and his
mind and he charged him with responsibility for the failure of the 1905
but, nevertheless, the reaction to Gandhi from the Communist and Hindu
an appeaser of colonial powers and native capitalists among the former and
of religious minorities, (especially the Muslims) among the latter; one who
did not actively seek the overthrow of the feudal and caste-based order, as
desired by Marxists, but did not encourage either the building of a strong
and military power on the one hand and, on the other the vision of a unified,
borderless world where violence would be banned and where most powers
realities of his days, something that the Russian thinker himself had never
Orthodox traditional institutions after the collapse of the Soviet system but
India where Pandit Nehru for one, Gandhi’s chosen successor, regarded it as
impractical and quixotic. Yet the renewed and expanding movement all over
the world for a return to nature and for a radical reappraisal of the
societies and was periodically revived through the Hippy and Ecological