New economic policy of globalization moves on to make the world a global village.
Working for economic equality means abolishing the eternal conflict between capital and labour. A nonviolent system of government is clearly an impossibility, so long as the wide gulf between the rich and the hungry millions persists.
The contrast between the palaces of New Delhi and the miserable hovels of the poor, labouring class nearby cannot last one day in a free India in which the poor will enjoy the same power as the richest in the land.
A violent and bloody revolution is a certainty one day unless there is a voluntary abdication of riches and the power that riches give and sharing them for the common good. It is true that it is difficult to reach.
But we made up our minds in to negotiate that steep ascent. We have found it worth the effort. We invite the capitalist to regard himself as a trustee for those on whom he depends for the making, the retention and the increase of his capital.
Nor need the worker wait for his conversion. If capital is power, so is work. Either is dependent on the other. Immediately the worker realizes his strength, he is din a position to become a co-sharer with the capitalist instead of remaining his slave.
If he aims at becoming the sole owner, he will most likely be killing the goose that lays the golden eggs.
Not need I be afraid of some one else taking my place when I have non-co-operated. For I expect to influence my co-workers so as not to help the wrong-doing of my employer. This kind of education of the mass of workers is no doubt a slow process, but as it is also the surest, it is necessarily the quickest.
It can be easily demonstrated in the end of the worker and as no human being is so bad as to be beyond redemption, no human being is so perfect as to warrant his destroying him whom he wrongly considers to be wholly evil.
I join issue on that point. In a family, when the father slaps his delinquent child, the latter does not think of retaliating.
He obeys his father not because of the deterrent effect of the slap but because of the offended love which he senses behind it. That, in my opinion, is an epitome of the way in which society is or should be governed. What is true of the family must be true of society which is but a larger family.
The rest of my wealth belongs to the community and must be used for the welfare of the community. I enunciated this theory when the socialist theory was placed before the country in respect to the possessions held by zamindars and ruling chiefs.
They would do away with these privileged classes. I want them to outgrow their greed and sense of possession, and to come down in spite of their wealth to the level of those who earn their bread by labour.
The labourer has to realize that the wealthy man is less owner of his wealth than the labourer is owner of his own, viz. The question how many can be real trustees according to this definition is beside the point.
If the theory is true, it is immaterial whether many live up to it or only one man lives up to it. The question is of conviction. If you accept the principle of ahimsa, you have to strive to live up to it, no matter whether you succeed or fail.
There is nothing in this theory which can be said to be beyond the grasp of intellect, though you may say it is difficult of practice. I am not ashamed to own that many capitalists are friendly towards me and do not fear me.Gandhism is a body of ideas that describes the inspiration, vision and the life work of Mohandas srmvision.com is particularly associated with his contributions to the idea of nonviolent resistance, sometimes also called civil srmvision.com two pillars of Gandhism are truth and non-violence.
The term "Gandhism" also encompasses what Gandhi's .
In this article on Gandhi, 'Gandhi's Concept of Trusteeship', the author, C. S. Dharmadhikari, talks about the Gandhian concept of trusteeship which expresses the inherent responsibility of business enterprise to its workers, shareholders, consumers and the community and .
Raghavan N. Iyer - Raghavan N. Iyer was both a university professor and a spiritual teacher, with perhaps the most brilliant mind of the 20th Century.
His theosophical work will influence the spiritual development of Humanity for ages to come.
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The concept of trusteeship is important for three main reasons. First, boards of trustees allow for individual and group participation in creating the common good. Second, they act as filters in determining which issues are important. Last, they provide a system of checks and balances within an.
The Gandhian theory of trusteeship departs significantly from Marxian economic philosophy too. If Marxism is the child of the Industrial Revolution, Gandhian theory can be understood only in the context of certain basic spiritual values of the Indian tradition.