Page 1 of 8
European Journal of Business &
Social Sciences
Available at https://ejbss.org/
ISSN: 2235-767X
Volume 07 Issue 01
January 2019
Available online: https://ejbss.org/ P a g e | 298
Gandhi’s Epistemology in Post-Modernist Context
Gourav
Assistant Professor
Department of Political Science
Dayanand College, Hisar, Haryana
Abstract:
“I am not at all concerned with appearing to be consistent. In my search after truth I have
discarded many ideas and learnt many new things.”
M.K. Gandhi
Harijan, 29-4-1933, P.2.
Usually, Gandhian thoughts on modernity are seen in the traditional or pre- modern lights. As inadequacy of modernity and modern civilization has been
brought to the fore by many crisis situations in the twentieth century,
therefore, it is imperative in the present times to see Gandhi’s thought in Post- Modern lights. Epistemologically, Gandhi’s adoption of the Jain doctrine of
‘anekantavada’ (many-sidedness of truth) aptly shows the post-modernist
notion that challenges the ‘philosophical foundationalism’ of Modernism.
Gandhi himself discards the notion of universal or absolute truth and
emphasized that no general theory can be formed and experiences of truth and
reality is situational, thereby, adopts similar stance of Post-Modernist denial
of ‘meta-narratives’.
Key Words: Epistemology, Post-Modernism, Meta-Narratives, Satyagraha
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ISSN: 2235-767X
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Introduction:
Gandhi has been considered as one of the most significant thinkers, philosophers or political
activists of the twentieth century although he himself denied all theses labels to categorize him
with any of labels mentioned above. It is not hidden that Gandhi’s way of working, to
emancipate human beings from suffering, had considerable success in his times. His modes of
action, in order to provide justice to those who were denied, were termed by himself as
‘Satyagraha’ or ‘Soul Force’. ‘Satyagraha’ was considerably successful in South Africa as well
as in India when he used it as a weapon of the justice. But Gandhi’s philosophy and his mode of
working were being charged with traditionalism by his critics. Some critics pointed out that it
was not suitable to those circumstances or partially suitable for that particular period of time
when India was in transition phase from a much more feudalistic society towards modern
society. Therefore, Gandhi has been considered by his critics, even including Nehru, as a
propagator of traditionalism. Another question also arises here is whether Gandhian Philosophy
has any relevance for contemporary generation or future generation to come. Answer to this
question lies in the successfully defending Gandhi from the charge of traditionalism and
highlighting his ideas in ‘Post-Modern’ context. Therefore, a proposition has been made to show
Gandhi as a ‘Post-Modern’ thinker and the arguments have been constructed along
epistemological lines. Epistemologically Gandhian thought on religion, non-violence, human
nature and ‘Satyagraha’ have been contextualized in Post-Modern context.
Gandhi as a ‘Post-Modern’ Thinker:
In order to locate Gandhian views in the light of ‘Post-Modernism’, it is imperative to start with
seeking to explore the meaning of ‘Post-Modernism’. “Post-Modernism is basically a late 20th
century philosophical movement which is characterized by broad skepticism, subjectivism and
relativism; a general suspicion of reason and an acute sensitivity to the role of ideology in
asserting and maintaining political and economic power.”1
In other words, “It is largely
1 Post-Modernism, [Online: Web] Accessed on 28 December 2018, URL:
https://www.britannica.com/topic/postmodernism-philosophy
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European Journal of Business &
Social Sciences
Available at https://ejbss.org/
ISSN: 2235-767X
Volume 07 Issue 01
January 2019
Available online: https://ejbss.org/ P a g e | 300
considered as a challenge to values and assumptions of modern period and denies the
philosophical viewpoints of enlightenment that was considered as absolute truth.”2
Also, Post-Modernism has also been defined as "the adoption or adaptation of Western
developmental models to indigenous systems"; or alternatively a "synthesis of old and new
which is qualitatively new from the old and the new".3
Gandhi as a Post-Modern on the basis of Epistemology:
In order to locate Gandhian thought epistemologically alongside Post-Modern lines it essential
to explore his ideas. Therefore Gandhi’s concept of religion, Human Nature and Satyagraha has
been discussed and contextualized around post-modernism philosophy.
Gandhi’s Concept of Religion:
Gandhi was deeply religious person and almost all the religion of the world had a profound
influence on him. Even though Gandhi was full of reverence for all the religion in the world yet
his concept of religion is somewhat unique where he regarded ‘Truth as a God’. And for him
realizing truth is purely a matter of subjective experience therefore it cannot be defined in terms
of objective reality. Therefore, “Gandhi emphasized that in order to experience this reality, as it
could not amply be demonstrated rationally, one should be willing to undergo through spiritual
training and has to become a pure soul.”4
Since existence of this reality cannot be defined solely by rationally, therefore, Gandhi proceeds
towards the realm of faith, another dimension of human life and emphasized that without faith
human life cannot progress. But Gandhi differentiated between blind faith and rational faith and
2
Ibid.
3 Gier, Nicholas F. (2003), The Virtue of Non-Violence: From Gautama to Gandhi, New York: SUNY Press,
p.18.
4 Parekh, Bhikhu (2001), Gandhi: A Very Short Introduction, Oxford: OUP, p.39. See also, Rudolph, Lloyd. I.
and Susanne, H. Rudolph (2006), Postmodern Gandhi and Other Essays, New Delhi: OUP.
