Religious Thought and Principles of Mahatma Gandhi

这项研究项目的主要目的是调查圣雄甘地是如何形成他的原则，如ahimsa(不杀戮)，Satya(真理)，asteya(非占有)，Brahmacharya(节制)和parigraha(非占有)的影响下，印度教，佛教靖国神社和基督教，因为这些原则明显反对现代价值观，如利己主义和唯物主义，我们理解甘地的宗教思想，从马克斯·韦伯的“世界自由”和“无私的他Askese”的概念是重要的。韦伯观察到了这些印度宗教中的“仁爱”，以及基督教，特别是新教中的“仁爱”，并得出结论，只有西方才能使资本主义裸露出来，在那里，理性的生活态度源于“友爱”。甘地从渴望四种宗教中提取了元素，但他的思想是独特的，因为它不完全属于韦伯挖掘的任何一种类型。甘地·登确实沉思过，但与印度教不同的是，佛教或斋戒会留在世俗生活中，以解决实际的社会政治问题。他仍然生活在世俗的谎言中，但与新教徒不同的是，他并不真正追求“理性的人生态度”。他的原则是欢迎一个人控制他或她的欲望，带着爱的感觉简单地生活，以便他找到-借用玛格丽特·查特吉的术语-对人类家庭的未来的希望。虽然一篇论文(石井，2008)构成了研究结果的主要部分，但也发表了两篇相关的论文(石井，2007a：石井，2007b)，其中一篇(石井，2007a)在2007年10月日本南亚研究协会的年度会议上发表。

The main purpose of this research project is to investigate how Mahatma Gandhi formed his principles such as ahimsa (non-killing), satya (truth), asteya (non-possession), brahmacharya (continence) and aparigraha (non-possession) under the influence of Hinduism, Buddhism Jainism and Christianity As them principles clearly oppose modern values like self-interest and materialism, it is important for us to understand Gandhi's religious thought in light of Max Weber's concepts of "weltfluchitige Kontemplation" and "innerweltliche Askese". Weber observed types of "weltfluchitige Kontemplation" in these Indian religions and that of "innerweltliche Askese" in Christianity, especially Protestantism, and concluded that it was only the West that could bare capitalism where rational attitudes of life stemmed from "innerweltliche Askese".Gandhi extracted elements from thirsts four religions, but his thought is unique since it does not completely fall into any of those types that Weber mined. Gandhi dun did contemplation, but unlike a Hindu, a Buddhist or a Jain ever remained in a worldly life to tackle actual sociopolitical problems. He remained in a worldly lie, but unlike a Protestant did not really pursue "rational attitude of life". His principles would rather welcome a person to control his or her want and live simple with the sense of love, in order for him to find-to borrow Margaret Chatterjee's terminology-a "hope for the future of the human family".While a paper (Ishii, 2008) constitutes the main part of the research result, two related papers (Ishii, 2007a: Ishii, 2007b) were also published, one of which (Ishii, 2007a) was presented at an annual conference of the Japanese Association for South Asian Studies in October 2007.