Document <?xml version="1.0" encoding="UTF-8"?> <?xml-model href="http://www.tei-c.org/release/xml/tei/custom/schema/relaxng/tei_all.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?> <?xml-stylesheet type="text/css" href="https://raw.githubusercontent.com/LEAF-VRE/code_snippets/refs/heads/main/CSS/leaf.css"?> <TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#"> <teiHeader> <fileDesc> <titleStmt> <!-- The title, author, and/or editor here should identify the original document that you are encoding. If you don't have information for one of these, or if you have multiple individuals, you can repeat the particular element--> <title>Sarvodaya I</title> <author>Gandhi</author> </titleStmt> <!-- I'm still trying to figure out the best way to present the project information, but will add that asap --> <publicationStmt> <authority>Karline McLain</authority> <date>2026</date> <availability> <!-- --> <licence/> </availability> </publicationStmt> <sourceDesc> <p>Born digital edition</p> </sourceDesc> </fileDesc> <xenoData><rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:rdfs="http://www.w3.org/2000/01/rdf-schema#" xmlns:as="http://www.w3.org/ns/activitystreams#" xmlns:cwrc="http://sparql.cwrc.ca/ontologies/cwrc#" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:dcterms="http://purl.org/dc/terms/" xmlns:foaf="http://xmlns.com/foaf/0.1/" xmlns:geo="http://www.geonames.org/ontology#" xmlns:oa="http://www.w3.org/ns/oa#" xmlns:schema="http://schema.org/" 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This essay was foundational to Gandhi's decision to found his first community, Phoenix Settlement, and to his philosophy of universal wellbeing (sarvodaya).</note></head> <dateline><title>Indian Opinion</title> <docDate>May 16, 1908</docDate></dateline> <div><head>Preface</head> <p>People in the West generally hold that it is man’s duty to promote the happiness – prosperity, that is – of the greatest number. Happiness is taken to mean material happiness exclusively, that is, economic prosperity. If, in the pursuit of this happiness, moral laws are violated, it does not matter much. Again, as the object is the happiness of the greatest number, people in the West do not believe it to be wrong if it is secured at the cost of the minority. The consequences of this attitude are in evidence in all western countries.</p> <p>The exclusive quest for the physical and material happiness of the majority has no sanction in divine law. In fact, some thoughtful persons in the West have pointed out that it is contrary to divine law to pursue happiness in violation of moral principles. The late John Ruskin was foremost among these. He was an Englishman of great learning. He has written numerous books on arts and crafts. He has also written a great deal on ethical questions. One of these books, a small one, Ruskin himself believed to be his best.<note type="scholarNote">Gandhi is here referring to John Ruskin's essay "Unto This Last."</note> It is read widely wherever English is spoken. In the book, he has effectively countered these arguments and shown that the well-being of the people at large consists in conforming to the moral law.</p> <p>We in India are much given nowadays to imitation of the West. We do grant that it is necessary to imitate the West in certain respects. At the same time there is no doubt that many Western ideas are wrong. It will be admitted on all hands that what is bad must be eschewed. The condition of Indians in South Africa is pitiable. We go out to distant lands to make money. We are so taken up with this that we become oblivious of morality and of God. We become engrossed in the pursuit of self-interest. In the sequel, we find that going abroad does us more harm than good, or does not profit us as much as it ought to. All religions presuppose the moral law, but even if we disregard religion as such, its observance is necessary on grounds of common sense also. Our happiness consists in observing it. This is what John Ruskin has established. He has opened the eyes of the western people to this, and today, we see a large number of Europeans modeling their conduct on his teaching. In order that Indians may profit by his ideas, we have decided to present extracts from his book, in a manner intelligible to Indians who do not know English.</p> <p>Socrates gave us some idea of our man’s duty. He practiced his precepts. It can be argued that Ruskin’s ideas are an elaboration of Socrates’s. Ruskin has described vividly how one who wants to live by Socrates’s ideas should acquit himself in the different vocations. The summary of his work which we offer here is not really a translation. If we translated it, the common reader might be unable to follow some of the Biblical allusions, etc. We present therefore only the substance of Ruskin’s work. We do not even explain what the title of the book means, for it can be understood only by a person who has read the Bible in English. But since the object which the book works towards is the welfare of all – that is, the advancement of all and not merely of the greatest number – we have entitled these articles “Sarvodaya.”<note type="scholarNote">"Sarvodaya" = universal wellbeing, sometimes translated by Gandhi as universal welfare.</note></p></div> <div><head>Roots of Truth</head> <p>Man suffers from many delusions; but none so great as his attempt to formulate laws for the conduct of other men disregarding the effects of social affection, as if they were only machines at work. That we cherish such an illusion does us no credit. Like other forms of error, the laws of political economy also contain an element of plausibility. Political economists assert that social affections are to be looked upon as accidental and disturbing elements in human nature; but avarice and the desire for progress are constant elements. Let us eliminate the inconstants and, considering man merely as a money-making machine, examine by what laws of labor, purchase and sale, the greatest amount of wealth can be accumulated. Those laws once determined, it will be for each individual afterwards to introduce as much of the disturbing affectional elements as he chooses.</p> <p>This would be a convincing argument if the social affections were of the same nature as the laws of demand and supply. Man’s affections constitute an inner force. The laws of demand and supply are formulations concerning the external world. The two, therefore, are not of the same nature. If a moving body is acted upon by a constant force from one direction and a varying force from another, we would first measure the constant force and then the inconstant. We will be able to determine the velocity of the body by comparing the two forces. We can do this because the constant and the inconstant forces are of the same kind. But in social dealings the constant force of the laws of demand and supply and the accidental force of social affection are forces that differ in kind. Affection has a different kind of effect on man and acts in a different manner. It changes man’s nature, so that we cannot measure its effect with the help of laws of addition and subtraction, as we can the effects of different forces on the velocity of a body. A knowledge of the laws of exchange is of no help in determining the effects of man’s social affections.<note type="scholarNote">Gandhi continued his paraphrase of Ruskin's "Unto This Last" in his weekly newspaper. See "Sarvodaya II" for the next installation.</note></p></div> </div> </body> </text> </TEI>
