A CRITICAL INVESTIGATION OF MAHATMA GANDHI'S PHILOSOPHY OF NON-VIOLENCE

Gandhi claims that his political method operates by means of a supra-empirical force whose nature and mechanism he derives from a comprehensive metaphysics; non-violence operates at the level of spiritual identity accomplishing a moral transformation at the level of motives and intentions. Gandhi thus justifies radical empirical claims for the universal applicability and perfect practical efficacy of this non-empirical force. These absolute claims are investigated and evaluated.;Gandhi's arguments so applied are shown to generate serious confusions. His arguments against the justifiability of war and for satyagraha nullifying the ultima ratio criterion, are examined in detail. His ideology equates "violence" with "evil" and assigns ultimate value to "life"; "killing", violating foundational moral law and ultimate value, is ruled an ineligible means against injustice--necessarily generating evil in self-perpetuated escalating retaliation. No limit to non-violence is admitted. This is found to be an unwarranted position. A common sense analysis of the necessity and last resort criteria is offered defining a limiting case that on radical moral grounds would require use of violence.;It is concluded that the question of the justifiability of violence cannot be adequately investigated without examining Gandhi's denial of its very legitimacy as a moral question, and that as a contemporary political resource Gandhi's work may be accurately re-applied, modified, or rejected only after critical consideration of the metaphysical and spiritual moorings he claimed secure the force and viability of non-violence. A modified concept and political method consistent with Gandhi's metaphysical and spiritual premises is suggested.;Gandhi devised his methods of satyagraha, non-violent "exact conduct," as part of his "mission" against belief in the justifiability of violence arguing its moral invalidity and providing a "complete substitute" for violence to defeat the prima facie case of last resort and necessity. If nuclear conflict, as a limiting case of violence, restructures the justifiability debate, Gandhi's counter-claims for absolute non-violence again radically restructure that debate, and its study at present is a desideratum. It is found that Gandhi gives an important elaboration of the general commitment to non-violence but when superceding that commitment with an absolute imperative argues only ideologically.