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In this book, Anthony J. Parel makes the controversial argument that despite Gandhi's contributions to religion, nonviolence, civil rights, and civil disobedience, his most significant contribution was that as a political philosopher. He dubs this philosophy Pax Gandhiana, a peaceful political order that requires the confluence of the canonical ends of life-politics and economics (artha), ethics (dharma), forms of pleasure (kama), and the pursuit of spiritual transcendence (moksha).

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AbstractThis article explores Mahatma Gandhi's contributions towards the evolution of the modern Indian political canon. Beginning with the Arthasastra, classical India had a political canon of its own. It flourished for over a millennium, but it suffered near extinction with the introduction in the nineteenth century of the Western political canon by the colonial state. Gandhi in the twentieth century intervened and challenged the dominance of the Western canon. He updated the old canon by deleting what was obsolete in it, preserving what was viable, and adding to it what was new and modern.

Discussion opens with an overview of Gandhi's philosophy of civilization. True civilization arises with the confluence of four dynamic forces: (1) pursuit of wealth & power, (2) desire for pleasure, (3) the imperative of ethical conduct, & (4) quest for the ultimate meaning of human existence. His critique of modern civilization focused on its general norm, which saw wealth, power, & pleasure take precedence over ethics & spirituality. Gandhi's encounter with Islamic civilization is next looked at, highlighting the emergence of Mohamed Ali Jinnah, founder of Pakistan, & the issues of a sovereign Muslim state, the coexistence of Muslims & Hindus in a common political community. Gandhi looked to build a common civic humanism for India centered on nonviolence. Hindutva, a violent Hindu ideology built on a Hindu race, Hindu state, & a Hindu civilization, emerged as a response to the threat of Muslim separatism & the perceived weakness of Gandhian civic nationalism. Gandhi's philosophy of civilization rejects hindutva in favor of Gandhian humanism; urges Islam to adopt a political philosophy that recognizes the legitimacy of religious pluralism & to welcome modern humanism modified by Islamic spirituality; & calls for modern Western civilization to return to its spiritual roots & reintegrate humanism, essentially advancing away from the Enlightenment. Some issues of general interest related to modern humanism, hierarchy among civilization values & the privileging of moksha, & the interaction of mundane & spiritual values raised by Gandhi's philosophy are examined in closing. His philosophy can shed light on why civilizations clash & why they may cooperate. J. Zendejas