Abstract
Nuclear rivalry, as well as terrorism and the war against terror, exemplify the dangerous escalation of violence that is threatening our world. Gandhi’s militant nonviolence offers a possible alternative that avoids a complacent indifference toward injustice as well as the imitation of violence that leads to its escalation. The French-American cultural anthropologist René Girard discovered mimetic rivalries as one of the main roots of human conflicts, and also highlighted the contagious nature of violence. This article shows that Gandhi shares these basic insights of Girard’s anthropology, which increases the plausibility of his plea for nonviolence. Reading Gandhi with Girard also complements Girard’s mimetic theory by offering an active practice of nonviolence as a response to violent threats, and by broadening the scope of its religious outreach. Gandhi’s reading of the Sermon on Mount not only renounces violence and retaliation like Girard but also underlines the need to actively break with evil. Both Gandhi and Girard also address the religious preconditions of nonviolent action by underlining the need to prefer godly over worldly pursuits, and to overcome the fear of death by God’s grace. This congruence shows that Girard’s anthropology is valid beyond its usual affinity with Judaism and Christianity.
Highlights
The final part engages with the religious preconditions of nonviolent action by addressing the need to orient our desires in godly pursuits so that we can act in a spirit of detachment, and the need to overcome the fear of death by God’s grace
My young mind tried to unify the teaching of the Gita, The Light of Asia and the Sermon on the Mount. (Gandhi 1958–1994, p. 39:61)5. These verses from the Sermon on the Mount were important for Gandhi because, very to Girard, he knew about the mimetic dynamic of violence and its dangerous escalation
Girard and Gandhi share an insight into the contagious nature of violence
Summary
Publisher’s Note: MDPI stays neutral with regard to jurisdictional claims in published maps and institutional affiliations. Following Häring’s appreciation of Gandhi’s militant nonviolence and Girard’s mimetic anthropology, this article connects these two approaches, and shows how this leads to a deeper understanding of nonviolence and its religious preconditions. Reading Gandhi with the eyes of Girard strengthens the plausibility of Gandhi’s concept of satyagraha It complements Girard’s mimetic theory by offering an active practice of nonviolence as a response to threats of violence, and by broadening the scope of its religious outreach. Like Gandhi, he too, underlines the importance of nonviolence for today He has, less to say about positive and practical ways out of violence in our modern world. Whereas Girard emphasizes a rather passive renunciation of violence, Gandhi offers an active practice of nonviolence that addresses the challenges that Girard’s anthropology illuminates. The final part engages with the religious preconditions of nonviolent action by addressing the need to orient our desires in godly pursuits so that we can act in a spirit of detachment, and the need to overcome the fear of death by God’s grace
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