Vaishali Institute Research Bulletin 3

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 35

VAISHALI RESEARCH BULLETIN NO.3
concrete courses of action and a fundamental moral telos keeping which in mind we may direct our purposive social formation and growth. Unlike Hegel, Gandhi thinks that our institutions are far from being the actualizations of rationality and hence he prescribes constant efforts for their perfection. Our experience with crime and punishment makes it clear that the concept of punishment as retributive and vindictive is giving place to the idea of punishment at least as deterrant if not as purely reformatory. This, in itself, is, also at least a partial recognition of the power of non-violence in penal and political life. Kropotkin has referred to the role of mutual aid in history. Sorokin recognizes the significance of dominant altruism for the integration and transformation of man and society. Krabbe said that the growth of community and civilization were gradually leading to the replacement of the sovereignty of the state conceived in terms of political power by the sovereignty of law based on the "feeling of right." The increasing importance of public opinion and the consent of the governed in modern political philosophy is, in itself, also a recognition of the replacement of force by law and will. These developments in Western social sciences and practice only serve to stress that Ahimsa, if adhered to as a moral value, is neither unrealistic nor speculative, although absolute and perfect abimsa in the present chaotic state of world politics is certainly a sentimental piece of wishful thinking. Even Gandhi acknowledged that so long as there was life, absolute Ahimsa could not be practised. Nevertheless, the conceptual pattern has to be retained and human conduct determined according to that light.
Gandhi gave to an aching world the gospel of change of heart or conversion. Too long Machtpolitik or the politics of power, constraint or Danda has dominated this earth. Power over individuals, over groups and over weaker neighbours has been regarded as the essence of politics, But power politics is ultimately another name for violence. Hence I agree with Gandhi in bolding that there should be the spiritualization and moralization of the bases of polities as a counterpoise to power politics. Violence has to be replaced by the ascendance of will and right. Unmoralised rapacious political power, if pursued in a relentless spirit, results in eventual frustration and despair. Furthermore, it leads to dissensions, animosities and corruptions. The collapse of the Assyrian, Persian, Hohenstaufen and German imperialisms is a tragic epitaph on the nefarious and savage management and display of the politics of force. Machtpolitik is based on fraud, malice and brutishness. Gandhi, to the contrary, pleads for tolerance, love and kindness. He wants to moralize political action. Moralization of politics means that there should be a quest for justice, creative freedom, right, rational good