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Titlebook: Gandhi’s Political Philosophy; A Critical Examinati Bhikhu Parekh Book 1989 Bhikhu Parekh 1989 Church and State.education.higher education.

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發(fā)表于 2025-3-21 19:59:23 | 只看該作者 |倒序瀏覽 |閱讀模式
書目名稱Gandhi’s Political Philosophy
副標題A Critical Examinati
編輯Bhikhu Parekh
視頻videohttp://file.papertrans.cn/381/380626/380626.mp4
圖書封面Titlebook: Gandhi’s Political Philosophy; A Critical Examinati Bhikhu Parekh Book 1989 Bhikhu Parekh 1989 Church and State.education.higher education.
描述‘...this book is a gem.‘ Joy Huntley, Perspectives ‘...highly recommended, exceptionally insightful.‘ Robert N.Minor, Journal of Church and State ‘...Bhikhu Parekh‘s book will easily rank as one of the most outstanding contributions to the study of Gandhi. It is absorbingly interesting, sophisticated and subtle in its argument yet easy to read.‘ Times Higher Education Supplement ‘...a deft and sympathetic portrayal of Gandhi‘s ideas...‘ New Statesman.
出版日期Book 1989
關(guān)鍵詞Church and State; education; higher education; philosophy; political philosophy; state
版次1
doihttps://doi.org/10.1007/978-1-349-12242-4
isbn_softcover978-0-333-54765-6
isbn_ebook978-1-349-12242-4
copyrightBhikhu Parekh 1989
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A Quick Introduction to TypeScriptnd pleaded for representative institutions along the same lines as in Britain. For them the state was a secular institution, castes, creeds and religions were politically irrelevant, decisions should be taken on the basis of the majority principle and the rights of minorities should be fully protected by appropriate constitutional safeguards.
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Rahmenbedingungen für die Behandlungeal’ interest. It was, of course, possible for them to justify it to themselves in one way and to their subjects in another. However, they knew that such a strategy was open to the charge of inconsistency, even hypocrisy, and inherently precarious.
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Critique of Modern Civilisation,eal’ interest. It was, of course, possible for them to justify it to themselves in one way and to their subjects in another. However, they knew that such a strategy was open to the charge of inconsistency, even hypocrisy, and inherently precarious.
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Spirituality, Politics and the Reinterpretation of Hinduism,n moved in to occupy the resulting vacuum and the anthropocentric tendency acquired unprecedented domination. His relation to the increasingly desacralised nature was released from the different kinds of constraints imposed by the earlier writers and societies, and it was reduced to a mere resource to be exploited as he pleased.
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