By Aishwary Kumar
Both males inherited the concept that of equality from Western humanism, yet their principles mark an intensive flip in humanist conceptions of politics. This examine recovers the philosophical foundations in their concept in Indian and Western traditions, non secular and secular alike. getting to moments of trouble of their conceptions of justice and their language of nonviolence, it probes the character of threat that radical democracy's hope for inclusion opens inside sleek political notion. In excavating Ambedkar and Gandhi's highbrow kinship, Radical Equality lets them make clear one another, while it locations them inside of a world constellation of ethical and political visions. the tale in their fight opposed to inequality, violence, and empire therefore transcends nationwide barriers and unfolds inside of a common background of citizenship and dissent.
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Additional info for Radical Equality : Ambedkar, Gandhi, and the Risk of Democracy
The contradictions of the anticolonial movement for sovereignty might then be resolved by consecrating the national social state and sanctifying its constitutional success, of which Ambedkar could be positioned 18â•…â•‡ Of Faith in Equality: Toward a Global Measure as a liberal democratic champion. 41 The impact of this circumscription of Ambedkar as a theorist of social amelioration—and his evacuation from the realm of insurrectionary politics—has been subtle and sustained; its effect on the history of radical democracy, impoverishing.
46 Ambedkar was not the first critic of these exclusions, even if he was the most exacting. Although the beginnings of this other tradition of critique can be traced back to the late nineteenth century and dated most decisively to the publication of the militant anticaste reformer Jotirao Phule’s Gulamgiri (Slavery, 1873), a work inspired by the American Civil War, it has never seemed (to historians of the Indian political) to belong to the anticolonial order of things. For the likes of Phule concerned themselves with the institution of society, with the problem of coexistence among Indian society’s diverse, unequal, and mutually untouchable constituents.
Both Hind Swaraj and Annihilation of Caste formulate a theory of action in which resistance is considered political and just only inasmuch as it is also grounded in the sovereignty of the people. Both are discourses, in the final instance, on (and against) the theologico-political foundations of nationalist and republican sovereignty in its classical sense. By the time the second edition of Annihilation of Caste was published, it began to bear a striking resemblance, even in its architecture, to Hind Swaraj.