Введение
Форма ненасильственного сопротивления, практиковавшаяся во время британского колониального правления в Индии. Сатьяграха (; satya: "правда", āgraha: "настойчивость" или "твердое следование"), или "твердое следование истине", или "сила истины", – особая форма ненасильственного или гражданского сопротивления. Человек, практикующий сатьяграху, называется сатьяграхи. Термин "сатьяграха" был создан и разработан Махатмой Ганди (1869–1948), который применял сатьяграху в индийском движении за независимость, а также в своей более ранней борьбе в Южной Африке за права индийцев. Теория сатьяграхи оказала влияние на кампании Мартина Лютера Кинга-младшего и Джеймса Бевела во время движения за гражданские права в США, а также на борьбу Нельсона Манделы против апартеида в Южной Африке и многие другие движения за социальную справедливость и подобные им.
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Принципы
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Ганди рассматривал сатьяграху не только как тактику в острой политической борьбе, но и как универсальное средство борьбы с несправедливостью и злом. Он основал Сабармати ашрам для обучения сатьяграхе и просил сатьяграхов следовать следующим принципам (ямы, описанные в Йога-сутрах):
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Ненасилие (ахимса)
Истина – это включает в себя честность, но выходит за ее пределы, означая жизнь в полном соответствии и преданности истине.
Не воровство
Нестяжательство (не то же самое, что бедность)
Физический труд или труд для обеспечения хлеба насущного
Умеренность в желаниях (не чревоугодие)
Бесстрашие
Равное уважение ко всем религиям
Экономическая стратегия, такая как бойкот импортных товаров (свадеши)
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
В другой раз он перечислил эти правила как "необходимые для каждого сатьяграхи в Индии":
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Необходимо иметь твердую веру в Бога.
Необходимо вести целомудренную жизнь и быть готовым умереть или потерять все свое имущество.
Необходимо быть опытным ткачом и прядильщиком хади.
Необходимо воздерживаться от алкоголя и других опьяняющих веществ.
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Правила для кампаний сатьяграхи
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Ганди предложил ряд правил, которым сатьяграхи должны следовать во время кампании сопротивления:
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Для Ганди сатьяграха выходила далеко за рамки простого "пассивного сопротивления" и становилась силой в практике ненасильственных методов. По его словам:
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
В сентябре 1935 года в письме П. Коданда Рао, члену Общества служения Индии, Ганди опроверг утверждение о том, что его идея гражданского неповиновения была заимствована из сочинений Генри Дэвида Торо, особенно из эссе "Гражданское неповиновение", опубликованного в 1849 году. Ганди описал это следующим образом:
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
В отличие от "пассивного сопротивления"
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Ганди проводил различие между сатьяграхой и пассивным сопротивлением в следующем письме:
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Ахимса и сатьяграха
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Между ахимсой и сатьяграхой существует связь. Сатьяграха иногда используется для обозначения всего принципа ненасилия, будучи по сути тем же самым, что и ахимса, а иногда используется в более узком смысле для обозначения прямого действия, которое в значительной степени носит препятствующий характер, например, в форме гражданского неповиновения. Ганди говорит:
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Определение успеха
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Оценка того, насколько успешными были идеи Ганди о сатьяграхе в борьбе за независимость Индии, является сложной задачей. Джудит Браун предположила, что "это политическая стратегия и техника, результаты которой во многом зависят от исторических особенностей". Взгляд Ганди отличается от идеи о том, что цель любого конфликта обязательно заключается в поражении противника или срыве его целей, или в достижении своих собственных целей, несмотря на усилия противника по воспрепятствовать этому. В сатьяграхе, напротив, "цель сатьяграхи – обратить, а не принудить неправомерного деятеля". Противник должен быть обращен, по крайней мере, настолько, чтобы он перестал препятствовать справедливому делу, чтобы это сотрудничество могло состояться. Конечно, бывают случаи, когда противника, например, диктатора, необходимо свергнуть, и нельзя ждать его обращения. Сатьяграхи сочтет это частичным успехом.
Form of nonviolent resistance practised during British colonial rule in India
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Satyāgraha (; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",' or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi'. The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948), who practised satyagraha in the Indian independence movement and also during his earlier struggles in South Africa for Indian rights. Satyagraha theory influenced Martin Luther King Jr.'s and James Bevel's campaigns during the Civil Rights Movement in the United States, as well as Nelson Mandela's struggle against apartheid in South Africa and many other social justice and similar movements. Principles
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and harm. He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles (Yamas described in Yoga Sutra):
Nonviolence (ahimsa)
Truth – this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
Not stealing
Non possession (not the same as poverty)
Body labour or bread labour
Control of desires (gluttony)
Fearlessness
Equal respect for all religions
Economic strategy such as boycotts of imported goods (swadeshi)
On another occasion, he listed these rules as "essential for every Satyagrahi in India":
Must have a living faith in God
Must be leading a chaste life and be willing to die or lose all his possessions
Must be a habitual khadi weaver and spinner
Must abstain from alcohol and other intoxicants
Rules for satyagraha campaigns
Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:
For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non violent methods. In his words:
In September 1935, in a letter to P. Kodanda Rao, Servants of India Society, Gandhi disputed the proposition that his idea of civil disobedience was adapted from the writings of Henry David Thoreau, especially the essay Civil Disobedience published in 1849. Gandhi described it as follows:
Contrast to "passive resistance"
Gandhi distinguished between satyagraha and passive resistance in the following letter:
Ahimsa and satyagraha
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience. Gandhi says:
Defining success
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities." The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong doer." The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e. g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi'' would count this a partial success.
Средства и цели
Теория сатьяграхи рассматривает средства и цели как неразделимые: достижение цели неразрывно связано с используемыми средствами и зависит от них. Поэтому противоречиво пытаться достичь справедливости несправедливыми средствами или мира – насилием. Как писал Ганди: "Говорят, 'средства есть средства'. Я же скажу, 'средства – это всё'. Каковы средства, таков и результат". Разделение средств и целей в конечном итоге введёт двойственность и противоречие в основу недвойственной (адвайтической) концепции Ганди. Ганди привел пример для пояснения: "Если я хочу отнять у вас часы, мне придется за них бороться; если я хочу их купить, мне придется заплатить; а если я хочу получить их в подарок, мне придется попросить. И в зависимости от выбранных средств, часы будут либо украденными, либо приобретенными законно, либо подаренными". Ганди отверг идею о том, что с несправедливостью можно бороться "любыми средствами". Использование насильственных, принудительных, несправедливых средств неизбежно закрепит эту несправедливость в любом достигнутом результате. Однако в той же книге Ганди признает, что, хотя он утверждает, что машины вредны, они были созданы машинами, которые, по его словам, не способны на что-либо хорошее. Поэтому, как он говорит, "иногда ядом борются с ядом", и пока машины рассматриваются как зло, их можно использовать для саморазрушения.
The theory of satyagraha sees means and ends as inseparable obtain an end are wrapped up in and attached to that end. Therefore, it is contradictory to try to use unjust means to obtain justice or to try to use violence to obtain peace. As Gandhi wrote: "They say, 'means are, after all, means'. I would say, 'means are, after all, everything'. As the means so the end. Separating means and ends would ultimately amount to introducing a form of duality and inconsistency at the core of Gandhi's non dual (Advaitic) conception. Gandhi used an example to explain this: "If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation." Gandhi rejected the idea that injustice should, or even could, be fought against "by any means necessary"—if you use violent, coercive, unjust means, whatever ends you produce will necessarily embed that injustice. However, in the same book Gandhi admits that even though his book argues that machinery is bad, it was produced by machinery, which he says can do nothing good. Thus, he says, "sometimes poison is used to kill poison" and for that reason as long as machinery is viewed as bad it can be used to undo itself.
Сатьяграха против дураграхи
Суть сатьяграхи заключается в стремлении устранить враждебность, не причиняя вреда самим противникам, в отличие от насильственного сопротивления, которое направлено на причинение вреда противнику. Сатьяграхи, следовательно, не стремится прекратить или разрушить отношения с противником, а вместо этого стремится преобразовать или "очистить" их, подняв на более высокий уровень. Иногда сатьяграху называют "тихой силой" или "силой души" (термин, также использованный Мартином Лютером Кингом-младшим в его знаменитой речи "У меня есть мечта"). Она вооружает человека моральной силой, а не физической. Сатьяграху также называют "универсальной силой", поскольку она по сути "не делает различий между близкими и чужими, молодыми и старыми, мужчинами и женщинами, друзьями и врагами". Ганди противопоставлял сатьяграху (упорство в истине) и "дураграху" (упорство в силе), поскольку протест часто был направлен скорее на то, чтобы досаждать противникам, чем просвещать их. Он писал: "Не должно быть ни нетерпения, ни жестокости, ни надменности, ни излишнего давления. Если мы хотим взрастить истинный дух демократии, мы не можем позволить себе быть нетерпимыми. Нетерпимость свидетельствует о недостатке веры в правое дело". Гражданское неповиновение и бойкот, практикуемые в рамках сатьяграхи, основаны на "законе страдания" – учении о том, что стойкое перенесение страданий является средством достижения цели. Эта цель обычно подразумевает моральное совершенствование или прогресс личности или общества. Таким образом, отказ от сотрудничества в рамках сатьяграхи на самом деле является способом добиться сотрудничества противника, основанного на истине и справедливости.
The essence of satyagraha is that it seeks to eliminate antagonisms without harming the antagonists themselves, as opposed to violent resistance, which is meant to cause harm to the antagonist. A satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or "purify" it to a higher level. A euphemism sometimes used for satyagraha is that it is a "silent force" or a "soul force" (a term also used by Martin Luther King Jr. during his famous "I Have a Dream" speech). It arms the individual with moral power rather than physical power. Satyagraha is also termed a "universal force," as it essentially "makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe." Gandhi contrasted satyagraha (holding on to truth) with "duragraha" (holding on by force), as in protest meant more to harass than enlighten opponents. He wrote: "There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause." Civil disobedience and non cooperation as practised under satyagraha are based on the "law of suffering", a doctrine that the endurance of suffering is a means to an end. This end usually implies a moral uplift or progress of an individual or society. Therefore, the non cooperation of satyagraha is in fact a means to secure the cooperation of the opponent that is consistent with truth and justice.
Американское движение за гражданские права
Теория сатьяграхи также оказала влияние на многие другие движения, основанные на ненасилии и гражданском сопротивлении. Например, Мартин Лютер Кинг-младший писал о влиянии Ганди на формирование его идей относительно движения за гражданские права в Соединенных Штатах.
Satyagraha theory also influenced many other movements of nonviolence and civil resistance. For example, Martin Luther King Jr. wrote about Gandhi's influence on his developing ideas regarding the Civil Rights Movement in the United States: