According to Marx, there can never be a compromise between the two, and there would be a permanent conflict between the two. Mahatma Gandhi said that class struggle has ruined the country and caused a significant drop in the production of goods. Not all the good ones were bad. There was an urgent need to change our minds. After observing this, I turned again to Marx and Gandhi, and I realized that they did not put any of these ideals at the center of their thinking. Marx explicitly regarded freedom and equality as bourgeois ideals. And Gandhi, as you know, has shown total indifference to these liberal ideas and the codes and institutions that should anchor them. I think that these sources of tension between freedom and equality have been at the centre of their rejection of both ideals, even if they have not formulated it as I did. And I think they were both looking for something much more fundamental, much more human, and even ageless, than these ideals of Enlightenment modernity. There is a great resemblance between Mahatma Gandhi and Kart Marx. From the beginning, it must be said that if you look at this dialectic that I put between these three ideals, alienation becomes an ambiguous notion.
What do you mean? A common agreement between Gandhism and Marxism is the ultimate goal of a society without a state and without class, while the means of achieving these final goals are different. A common agreement between Gandhism and Marxism is (a) the ultimate goal of a stateless society (b) class struggle (c) the abolition of private property (d) economic determinism Response: a) In general, Gandhi and Marx are considered as two great personalities who lie at two poles. But you have identified important similarities between them. This is based on your argument that the two shared a similar critique of modernity, as they regarded the alienation of nature as the fundamental characteristics of modernity. What are the similarities of thought in Gandhi and Marx and how do you explain it in the context of modernity? 2) « textiles and textiles » and important trade posts between India and Bangladesh. But even if I put aside these affinities with Marx, if I am right, Gandhi thought that India was at a crossroads where Europe was at the beginning of modern times and that he wanted to anticipate the developments of the political economy (and its harmful cognitive and social effects) that took place in later European modernity, it is an equally good comparison with other radically divergent voices at the beginning of Europe. That`s why I considered a lot of Stredude Gandhi as an intellectual alliance, not only with Marx, but also with pre-Marxist radical thinkers like Gerrard Winstanley in primitive modernity, who tried to anticipate the developments (in England, in his case) that he precipitated as leaving the movement of confinement and privatization of common modes and the transformation of agricultural lifestyles into what we now call « agriculture ». One criticism I followed in trying to understand the failures of modernity is to point out first (which is certainly well known) that their two main ideals of « freedom » and « equality », once articulated by the Political Enlightenment, were developed theoretically and methodically so that they were in tension with each other.