- By Ashok Bhise
Abstract
This paper makes an attempt to study and understand Gandhian approach to mass
production and consumerism.
It is the western culture of materialism based on maximum production and maximum
consumption which affects human life and our scarce natural
resources. Our insatiable desires to have more and more have
accelerated the process of depletion of natural resources. In this
article, we have tried to analyse Gandhian approach more exactly,
'containment of lust', and 'wants to a limit.' The M.K. Gandhi once
said: "The Earth provides-enough to satisfy everyone's needs but not
any one's greed."1 The consumerism leads to mass production, use of
heavy machinery, procurement of raw material in large quantity, use
of excessive energy, bulk production, transportation, storage and
creation of huge wastage leads to environmental degradation. We
shall find that Gandhian call to curtailment of wants is relevant in
the rapidly depleting natural resources, bio-diversity and
eco-system and its contemporary relevance. The independent similar
views of great thinkers are also enumerated in the III rd section.
The article is based on literature review.
It is concluded with Gandhian solution for curbing multiple wants. This is possible
only when individual completely change from inside out and take non
violent path for which human beings should be spiritual.
Introduction:
The effect of
environmental degradation is now well felt globally one of the
factor responsible is consumerism. We have accepted our approaches
to life as western style and materialism. The western materialism is
based on maximum production and maximum consumption. This attitude
to life leads to consumerism that is the maximum utilisation and
utmost consumption of the resources available. In this article,
while discussing consumerism, we have tried to analyse its basic
principles, its effects on human life and on our scarce natural
resources. Our insatiable desires to have more and more have
accelerated the process of depletion of natural resources. More over
we have tried to understand Gandhian approach more exactly,
'containment of lust', and 'wants to a limit.' The M. K. Gandhi once
quoted that the production should be by masses and not mass
production. We shall find that Gandhian call to containment of wants
is relevant in the rapidly depleting natural resources,
bio-diversity and eco-system. There should be judicious shift from a
consumer society to conserver society appears to be the demand of
modern age. Gandhiji foresee a direct chain of among
lust-materialism-production-consumption-exploitation-war. He has
given solutions to break this vicious circle of consumerism. The
Gandhian views are independently seconded by the great thinkers are
also enumerated in the III rd section.
The problems and relevant Gandhian solution are divided into two parts in finding and
results. The section I indicates Problems, section II gives
Gandhian Solution, section III thought of other great Thinkers,
section IV Final verdict of Gandhiji.
The Problems cropped up due to the consumerism are - mass production, use of
heavy machinery and modern technology, procurement of raw material
in large quantity, use of excessive energy and bulk finish
production, transportation, storage involves large ware houses and
creation of huge wastage. This will leads to environmental degradation.
The causes for the consumerism are - a) multiplicity of needs and wants. The human
needs are proliferated. Needs are ever increasing. b) The cravings
and lust which are tormenting elements of human soul. c) The
propensity to accumulate commodities cramp the soul and degenerate
into the morbid desire to make a fetish of external goods of life.
d) Human desires to over power the nature. This will alienate the
man from nature.
It is ended with the conclusion of Gandhian solution for curbing multiple wants. This
is possible only when individual completely change from inside out
and take non violent path for which human beings should be spiritual.
There may be repetition of certain points and quotations at more than one place
because of their relevance.
Findings and Results:
There are two well
known approaches to life. One is embodied in the well-known dictum
of the German Professor William Roscher, "Every advance in culture
made by man finds expression in an increase in the number and in the
keenness of his rational wants."2
The other is summed up in the Indian spiritual ideal of a watchful restraint.
The nature sets limits. It requires a person to contain himself
within its capacity. Thus, the emphasis is on self-control and
limitation of wants. Mechanised Industry knows no such limitation.
Its law is one of progressive increase. Those who laid down the
pattern of India's ancient culture could not accept the notion that
culture increases with the increase in the number of man's wants and
their satisfaction. Before explaining Gandhian concept of attitude
to life, it is necessary to explain the western modern life style,
more exactly consumerism."
Thus, consumerism aims at having more and more of everything. This is the stage where
distinction between real and unreal is blurred, more correctly, it
gets diminished. It is here, we find the validity of Gandhian
spiritual, ethical and moral teachings which get the utmost
significance. The reckless exploitation of natural resources will
endanger the coming generation on this earth. During that period of
Gandhi, the exploitation of mineral resources was on rising trend.
He thought that the planned or inefficient management will damage
the earth's environment due to rapacious greed of the humanity. He
had in his mind that optimal resource utilisation will alter the
earth's environment.
Gandhi attempting to explained the phenomena of exploitation of natural resources
through alienation also. He was of the opinion that the more nature
was over-powered, the more alienated man will become from nature. He
simultaneously wanted to focus on the relationship between man and
his natural environment which would end exploitation. But this
alienation of man from nature has also paved the way of alienation
from himself also. His true self is what man can discover through
the search of truth following the path of non-violence. Gandhi has
full view of man, his spiritual, cultural and social aspects as much
as his economic needs. This led him to advocate that man must adjust
himself to nature and not the other way round. He would not permit
imbalance to be created between man and his environment.
The problem is the propensity to accumulate commodities cramp the soul and degenerate
into the morbid desire to make a fetish of external goods of life.
It gives rise to monopolies. The accumulation is condemnable because
it is not possible to be practiced by all. Gandhiji proposed that
the nature produces enough for our wants for day to day needs and if
only everybody took enough for himself and nothing more, there would
be no pauperism in this world. He did not want to dispossess any
body. It is then departing from the rule of Ahimsa.
Moreover, according to Gandhiji to accumulate more than requirement is sort of a theft.
Theory of Consumerism: Meaning, Nature and Principle
The theory of
consumerism is an "ism" based on "maximum utilisation and utmost
consumption of available resources" - material, physical,
geo-biological, etc. It is a state of temperament and mental
inclination. It gives maximum emphasis on optimum utilisation of
available resources both natural and man-made. It is a craze against
preservation or gradual use of available resources. We know that
natural resources such as air, water, soil, minerals are scare. They
are not to last for all the times to come. But in consumerism, this
hard reality is not kept into account. This is due to insatiable
desire to have more and more, hard realities of the prevailing
environment are ignored. This negligence, in a long-run, proves to
be hazardous for the human beings residing on this planet.
Scientists, economists and other specialists are warning us against
the rapidly diminishing reserves of minerals, decreasing areas of
forests, flora and fauna and many endangered species, global
warming, depletion of ozone layer, increasing temperature of earth
and other alarming dangers. But despite their warnings, there is
going to be alarm-ing hap hazardous utilisation of nature and
natural resources. It is a great predicament for humanity.
Section I
Problems:
The consumerism leads to -
- Mass production
- Use of heavy machinery and modern technology
- Procurement of raw material in large quantity
- Use of excessive energy and Bulk finish production
- Transportation
- Storage involves large ware houses and creation of huge wastage.
- Leads to environmental degradation
Causes:
The causes for the consumerism are-
- The basic problem is multiplicity of needs and wants. The human needs
are proliferated. One cannot distinguish between real needs and
created needs. Needs are ever increasing.
- Second one is cravings and lust which are tormenting elements of human soul.
- Third problem is the propensity to accumulate commodities cramp the soul
and degenerate into the morbid desire to make a fetish of external goods of life.
- Fourth Man is over powering the nature. This will alienate the man from nature.
Section II
Gandhian Solution:
- Gandhiji said that mind is like restless bird; more it gets more it wants and
still it will remain unsatisfied. The more we indulge our passions,
more unbridled they became. Gandhi's solution to this problem is to
voluntarily reduce our wants to a genuine level. Professor J. K.
Vfehta, a distinguished economist has suggested a process of ailing wants.5
Wants can be killed by wants only. The stronger wants be employed to kill ill
the weaker wants. This process goes on till human mind is left with
most superior or genuine wants only remained to be satisfied.
Gandhiji advocated that we should set limit to our indulgence. Our
forefather knew that if we set our hearts after such things we would
be slaves and loose our moral fibre. They realised that our real
happiness and health consisted in a proper use of hand and feet.6
If we follow this it can be conserved a lot of natural resources for us which will be
sufficient for generations to come.
Gandhiji was staunch critics of unchecked industrialisation and modern
civilization which dehumanises the individual and puts premium on
body comforts and acquire all luxuries of life that money can buy
and fails measurably in doing so. This is due to man's insatiable
greed for earthy material. Gandhiji said that the true test of
civilisation is the people living in it make bodily welfare the
object of life.
- Second one is cravings and lust which are tormenting elements of human soul. One
has to renounce his cravings and desires his contentment from within
himself is said to be Samthistha or Sthitiprajana. He called such
person "unruffled in adversity" and unaffected by worldly desire.
Thus according to Gandhiji "one who abandons all desire is free
from the pride and selfishness and behaves as one part finds peace."
- Third problem is the propensity to accumulate commodities cramp the soul and
degenerate into the morbid desire to make a fetish of external goods
of life. 3. Third problem is the propensity to accumulate
commodities cramp the soul and degenerate into the morbid desire to
make a fetish of external goods of life. It gives rise to
monopolies. The accumulation is condemnable because it is not
possible to be practiced by all. Gandhiji proposed that the nature
produces enough for our wants for day to day needs and if only
everybody took enough for himself and nothing more, there would be
no pauperism in this world. He did not want to dispossess any body.
It is then departing from the rule of Ahimsa.
We do not have any right to any thing until millions of the people are clothed and fed
better. So, we have to adjust our wants and even undergo voluntary
starvation to feed under fed millions. Man due to his thrust for
accumulation made hell of this planet. This has effect on increasing
ecological imbalance, environmental degradation, vanishing flora and
fauna, unhampered population explosion and deteriorating human
values, all are the outcome of the greed of modern homo-sapiens.
Moreover, according to Gandhiji to accumulate more than requirement is sort of a theft.
- Man is over powering the nature. This will alienate the man from nature. Gandhi
without consciously attempting at a systematic theory explained the
phenomenon of exploitation of natural resources throuth alienation
also. He was of the opinion that the more man over powered the
nature more he will be alienated from the nature. But alienation
of man from nature also paved the way of alienation. His true self
is what man can discover through the search of truth following the
path of non-violence. Gaandhi has full view of man, his spiritual,
cultural and social aspect as much as his economic need. This led
him to advice that man must adjust himself to nature and not the
other way round. He would not permit imbalance to be created between
and his environment.
Section III
Thought of other great Thinkers
- The dictum of German Professor William Roscher, "Every advance in culture made by
man finds expression in an increase in number and in keenness of his rational wants."2
- Professor J. K. Vfehta, a distinguished economist has suggested a process of ailing
wants.5. So, wants can be killed by wants only. The stronger
wants be employed to kill the weaker wants. This process goes on
till human mind is left with most superior or genuine wants only
remained to be satisfied.
- Professor E.F. Schumacher gives the world a timely warning of the three crises
engulfing the world. They are: the crisis of resources, the crisis
of ecology and a very deep human crisis of alienation and
disorientation.10 E.F. Schumacher says that this crisis occurred
because every body strives hard to have more and more. He further
added: "An attitude of life which seeks fulfilment in the single
minded pursuit of wealth in short, materialism does not fit into
this world, because it contains within itself no longer principle,
while the environment in which it is placed is strictly limited.
Already, the environment is trying to tell us that certain stresses
are becoming excessive. As some problems are being solved then new
problems arise. As Professor Barry Commener emphasises, the new
problems are not the consequences of incidental failure but of
technological success.11 In this way, the findings of Professor
Schumacher and a host of other technologists and ecologists were
choked emphatically by Gandhi nearly fifty years ago.
"Gandhi, regarded the ideal of creating an unlimited number of wants and satisfying
them to be a delusion and a snare'." According to him, unlimited
lust for physical needs, degenerates into "Physical and intellectual
voluptuousness". He detested desire and called them as "animal
appetites." Once, he said, "If modern civilisation stands for all
this, and I have understood it to do so, I call if satanic."12
Gandhi regarded that western materialism has a limit. Material enjoyment and
accomplishment can not and do not give us sublime peace and
pleasure. There comes a moment when a man gets perturbed or
enchanted with the aggrandisement and consumption-culture. There
comes the need of moral enlightenment which gives solace to the
tormented soul. It was Gandhi who proved to be prophetic and
path-finder. In western world, we today find inclination towards
religiosity, Adhyatama, and meditation. The people from all the
concerns of the world throng to India to get calm, tranquillity and
mental peace. It shows that materialism and consumerism have their limitations.
- Scholars and thinkers in industrially advanced country are slowly realising that
consumptions should be severely regulated. "Materialism should not
be the common philosophy but the common enemy.24 Many western
thinkers, like Gandhi, are advocating restraint consumption. Prof.
Gunnar Myrdal observed: We shall invite catastrophic developments
unless we are prepared how to enforce various restraints on and
deflections of production and consumption, and, indeed, our ways of
life."25 Gandhi disapproves expansive conspicuous public
consumption. Consumption should be need determined. Gandhian Society
will be "need satisfying society." He used to say that if our wants
are restrained, the basic needs of the commonest people would be
guaranteed. He observed: according to me the economic Constitution
of India and for that matter that of the world should be such that
no one under it should suffer from want of food and clothing. This
ideal can be universally realised only if the means of production of
elementary necessities of life remain in the control of the masses.26
Gandhi made efforts to educate the consumer as well. He laid emphasis that the
consumer also owes responsibility towards society. While buying
articles of consumption, the consumer should take into account
several consideration, e.g. where the articles come from; what
conditions do the workers work and live; what proportion of final
price do they get as wages; how is the rest of money distributed;
how is the article produced; how does the industries fit into the
natural economy and what relation does it have with other nation.
- In an interesting article entitled, "when pursuit of surplus Ends"
published in the spring 1999 issue of the Indian International
Centre Quarterly, Professor Hans W. Singer, the world renowned
economist, shows how Lord Keynes had developed ideas on want
satisfaction which, according to him, were similar to the well-known
postulate of want limitation developed by Mahatma Gandhi.
Speculating on the future after one hundred years, Keynes visualised
the possibility of satisfying all reasonable or essential wants and
thereafter of enjoying leisure and facilities for cultivating the
arts and other aspects of life.
This view point is reiterated in the preface to Lord Keynes's book 'Essays in
Persuasion.' According to him, the day is not far-off when the
routine problem of making a living which takes most of our time,
will take a back seat where it belongs and that the arena of the
heart and head will be occupied, or reoccupied, by our real
problems-the problem of life and of human relations, of creation and
behaviour, and relation.
Professor Singer regards this stand as similar to the well known Gandhian view that
the purpose of society is to satisfy basic needs and that there are
more important goals than the limitless accumulation of capital and
economy. As Gandhi wrote: I do not believe that multiplication of
wants and machinery contrived to supply them is taking the world a
single step nearer its own.27
But the process of attainment of this goal of life as visualised by the two great
thinkers is different. The continuation of economic growth
according to Keynes, would usher in a stage when all reasonable
material wants would be satisfied. In other words, the point of
saturation is reached automatically. Hence, there was no need for
deliberate want limitation. Gandhi, on the other hand, felt that
this saturation point would not be reached automatically even at
higher and higher level of income. He pointed out: "The mind is a
restless bird, the more it gets the more it wants and still remain
unsatisfied. Therefore, the idea of creating an unlimited number of
wants and satisfying them seems to be a delusion". (M.K. Gandhi,
Hind Swaraj). He therefore made a plea for "deliberate want limitation".
Keynes is a great economist; Gandhi is not, atleast not in the traditional sense. But
with respect to want saturation, economists today would agree more
with Gandhi than with Keynes. Given a rising income, Keynes would be
right if the number or nature of commodities remain more or less the
same. Rising income and consumption would then lead to decreasing
marginal utility of the given set of commodities. This process may
continue until a stage is reached when the want for a given set of
commodities might get completely saturated. Perhaps Keynes has this
situation in mind when he predicted his concept of 'saturation of
wants.1 It is, however, known that economic growth implies an
increase not only in the output of existing commodities but also in
the production of new commodities. The producers in advanced
countries are busy with developing new products or new model of the
existing products and creating demand for them through intensive
advertisement. Product development in the case of consumer durables
has become an instrument for the survival of firms. Take the case of
the United States, for example, where every family has got all
martial goods like cars, telephones, refrigerators, etc. The
producers, however, go on making modifications in the existing
models. The consumers are then persuaded through advertisement to
discard the old models buy the new ones.
Thus wants keep on multiplying. The question of saturation does not arise in a world
where materialism has become the opium of people's mind.
Section IV
The Final Verdict of Gandhiji
Crisis of Survival: A Gandhian Solution
Thus we see that
Gandhi's ideas about consumption were prophetic. He knew that
problem was within man, not outside him. To quote Gandhi, "The world
will live in peace only when the individual composing it make up
their mind to do so." A way of life that depletes available
resources will generate problems for the coming generations. It is
to get the secured future and the maximum welfare of the maximum
people, the need of the hour is to check our 'lust' and 'cravings'.
We shall have to follow a non-violent way of life for this purpose.
This concept is to be widened while dealing with living nature and
limited and finite resources of the earth. There is a need of
unending commitment to ensure that man will survive without falling
into a state of worthless existence.
Today, we are facing the crisis of survival. Gandhian path and philosophy have
answers to all the worries and anxieties of the modern world. The
philosophy of Gandhi has been summarised beautifully by professor
Schumacher in the following lines:
"Towards smallness rather than gigantism; towards simplification rather than growing
complexity; towards capital saving rather than labour saving; and
towards non-violence, in a rather generalised sense."28
The continuing multiplication of want associated with the spread of materialistic
philosophy of life has brought the world to the brink of a major
disaster. This is reflected in the ecological crisis, the
ramifications of which are becoming clearer. Natural resources are
being depleted at a faster rate. An economy based on the foundation
of endless wants would not last long. It is in this context, that
Gandhian doctrine of want limitation (which should be better
understood as want regulation or moderation) becomes extremely
significant for the survival of mankind.
Conclusion:
In conclusion Gandhian solution for this ailing world appears to be
relevant. The problem of Consumerism is now well felt globally. It
may invade future generation. Gandhiji always suggest that man
should change from inside out to solve the problem of environmental
degradation. Such type of change is possible only when the
individual becomes spiritual that is God believing.
Thus we find that Gandhiji's idea about the consumption was prophetic and practical.
He new that problem was within the man. To quote Gandhi "The world
will live in peace only when individual composing it make up their
mind to do so." Away of life that deplete available resources will
generate problems for coming generations. It is necessary to get
secured future and maximum welfare of maximum people and need of the
hour is to check the lust and cravings. For this purpose we shall
have to follow a non violent way of lied to economic activities.
This concept is to be widened while deal with living nature and
limited and finites sources of the earth. There is a need of
unending commitment to ensure that man will survive without falling
to a state of worthless existence.
Today we are facing problems of survival. Gandhian path and philosophy have
answers to all the worriers and anxieties of the modern world. The
philosophy of Gandhiji have been beautifully summarised by professor
Schumacher in the following lines. "Towards smallness rather than
gigantism; towards simplification rather than growing complexities;
towards capital saving rather than labour savings; and towards non
violence in a rather generalised sense." 28
The continuing multiplicity of want associated with the spread of materialistic
philosophy of life has brought the world to the brink of a
materialistic disaster. This is reflected in the ecological crisis,
the ramification of which becoming clearer. Natural resources are
being depleted at the faster rate. An economy based on the
foundation of endless wants would therefore not last long. It is in
this context that Gandian doctrine of want limitation (which should
be better understood as want regulation or moderation) becomes
extremely significant for the survival of mankind.
Notes and References
- Gandhi, M. K., Quoted in Dr. Baidyanath Mishra's Man at the Centre
of Development', Yojana, Oct. 1998, p. 34.
- Roscher, William, Quoted in Pyarelal's Mahatma Gandhi, 'The Last
Phase', Vol. II, op. cit.f 603.
- Pathak, Abhijit, "Thoughts on Cultural Invasion," Mainstream, Vol.
32, No. 12, Feb. 11,1995, p, 234.
- Collected Works of Mahatma Gandhi, Vol. 10 (The Publication
Division, Ministry of Information and Broadcasting, Government of
India), New Delhi, p. 139.
- Mehta, J. K., A Philosophical Interpretation of Economics (London,
George Allen & Unwin Ltd., 1962), p. 67.
- Gandhi, M. K., 'Hind Swaraj', op. cit,, 61-62.
- Ibid., p. 67.
- C.W.M.G., Vol. XIII, p. 231.
- S.W.M.G., Vol. 6, 'The Voice of Truth' (ed., 1997) p. 145.
- Schumacher, E. F., 'Future is Manageable' (New Delhi, Impex India, 1978, p. 30.
- Ibid., p. 23.
- Young India, 17.3.27, p. 85, Quoted in S.WM.G., Vol. 6, p. 327.
- Mahatma, Vol. Ill, 1952, p. 157.
- Harijan, 24.2.1946, p. 19.
- Quoted in Dr. Baidyanath Mishra's 'Man at the Centre of Development', op. cit., 20.
- Ibid.,p. 23.
- Ibid., p. 24.
- Ibid.,p.23.
- Ibid.,p. 21.
- Ibid.,p. 21.
- Mathurs(ed.),ETMG,p.461.
- Ibid.,p. 480.
- Ibid., p. 585.
- Lean, Geoffrey, 'Rich World Poor World 1, p. 319.
- Mydral, Gunnar, 'Against the Stream: Critical Essays on Economies', p. 20.
- Mathurs(ed.), £ TMG,p.551.
- Young India, 17 March, 1927, p. 23.
- Schumacher, E.F., 'Future is Manageable', op. cit., 13.
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