Gandhi addressed a wide range of economic and social issues. This book explores his analysis of subjects as diverse as industrialization, industrial relations, work, leisure, and education.

Examining Mahatma Gandhi through an unconventional lens, this book is an original and thought-provoking contribution to Gandhian literature. A refreshing take on the Mahatma's economic philosophy, Economist Gandhi tells us why we need to look at him as an unlikely management guru and an original thinker who enriched the discourse around market capitalism. The book explains Gandhi's positive approach towards business: even though he greatly reduced his individual wants, he was against poverty and wanted every Indian to enjoy a materially comfortable life. Economist Gandhi is probably the first book on Gandhi that claims that he was not against business and capitalists. It not only provides insights into a hidden facet of Gandhi's personality-his thoughts on economics and capitalism-but also enlightens the reader about some of Gandhi's views on religion, ethics, human nature, education and society. The book unveils a Gandhi who is brilliant, daring and, most importantly, distinctive.

The book arrives at the conclusion that neither Gandhian economic thought nor Nehruvian economic thought is germane to our purpose. Their harmonious blending is the only sovereign remedy to India's poverty, unemployment, economic disparity, population explosion and rural-urban imbalance.

Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew.

Notwithstanding his contributions to religion, nonviolence, civil rights, and civil disobedience, among other areas, Gandhi's most significant contribution is that as a political philosopher. While he is not often treated as such, Gandhi was, as Anthony J. Parel argues, a political philosopher sui generis, both in his philosophical method of constant self-criticism and his framework of philosophical analysis. Gandhi wrote daily on politics, but he did so as an activist; political philosophy was to him not just a way of understanding truths of political phenomena but was directly related to understanding those truths in action. If realized in action these truths would give rise to new political institutions, which in turn would create a corresponding peaceful political and social order. Parel dubs this order Pax Gandhiana. The main contention of Pax Gandhiana is that peace cannot be achieved by politics alone. Peace 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). Modern political philosophy isolates politics from the other three ends, but Gandhi's originality, according to Parel, lies in the way that he brings all four together. In fact Gandhi's political philosophy is relevant not only to India but also to the rest of the world: it is a new type of sovereignty that harmonizes the interest of individual states with the community of states. Arguing against scholars who dispute a theoretical unity in Gandhi's writings, Parel suggests that Gandhi is the preeminent non-western political philosopher, and in this book he seeks to identify the conceptual framework of Gandhi's political philosophy, the Pax Gandhiana.