Mohandas Karamchand Gandhi And His Ethics


Values do not exist in a vacuum, which is one of their most important characteristics. They require human intervention to sustain and reinforce them, in the same way that values require human intervention to become part of cultural and moral consciousness. Humans are influenced by the society's value system, but they also influence the society's value base. Man is both the product and the creator of his culture. There is a chicken-and-egg relationship.
 
•    Certain leaders, reformers, and administrators have not only strengthened but also redefined the existing value discourse whenever the need arose. 
 
•    It's also important to realise that the three terms, leaders, reformers, and administrators, are nearly interchangeable. Most leaders and administrators are reformers in some way, as their primary trait is to reform or change the structures, processes, and behaviour of others for the betterment of society or an organisation.
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•    People like this don't take things for granted and aren't afraid to go against the grain. An administrator can also be considered a leader, but at a lower level.
 
•    All individuals in these categories have the primary goal of influencing others' behaviour in order to enlist their help and support in the completion of a common goal. As a result, social influence is their primary goal, and their value system is their primary weapon for influencing other people's minds. 
 
•    Because the freedom struggle and socio-cultural movement of the eighteenth and nineteenth centuries had such a strong influence on modern Indian culture, it is important to discuss some of the leading personalities who dedicated their lives to the independence movement and socio-cultural reforms, while also establishing a set of values that now form the foundation of Indian society. 
 

MOHANDAS KARAMCHAND GANDHI

•    After two decades in South Africa, Mahatma Gandhi returned to India in January 1915. Despite differences in faith, languages, caste, class, and gender, the concept of a single nation was born. 
 
•    Gandhi, on the other hand, was the one who, through his teachings and values, cultivated the idea of India as a nation. While other leaders had visions of what India could be, Gandhi was able to present a vision of the good that prioritised political freedom over spiritual liberation. 
 
•    In this light, he sought to transform the country and its people. He was one of the few leaders in India who had a vision for how the country should operate.
 

Gandhism

•    Gandhism, as we know it today, is a set of ideas and principles that describe Mahatma Gandhi's inspiration, vision, and life work. 
 
•    The term "Gandhism" also refers to what Gandhi's ideas, words, and deeds mean to people all over the world, as well as how they have used them to shape their own futures. 
 
•    Gandhism also pervades the non-political and non-social realm of the individual human being. Gandhi, on the other hand, was not a fan of 'Gandhism.' 
 
•    He never attempted to convey any message, instead insisting that his life is a message. A person should be judged by his actions rather than his thoughts, and he should constantly apply and experiment with his belief system through his actions. This will aid in the internalisation of morality and its integration with behaviour. 
 
•    The sense of morality and the substance of ethics are never static, and one should continue to experiment in order to put his morals to the test and improve as a result. He took a self-centred approach. 
 

Concept of God

•    Gandhism is founded on the concept of god as a self-existent, all-knowing living force that inherits all other forces known to the world. He believed in a god who is compassionate and listens to the devotee's prayers. 
 
•    He equated god with truth, which can be realised through spiritual experience, a holy life that is pure and disciplined, and a persistent effort to concretize the ahimsa norm in one's action and motivation.
 
•    Despite his belief in spiritual experiences, Gandhi never dismissed rational arguments or practical observation.
 
•    He claimed to be a true scientist in the sense that he was always experimenting with truth and trying to improve his arguments through repeated observation. 
 
•    From Champaran to Quit India, all of his movements and agitations were experiments in which the norms of faith in god, truth, and non-violence were put to the test using fasting, civil resistance (non-violent resistance), and prayers.
 

Truth

•    Gandhi ranked truth first and foremost among all moral principles. He dubbed it "the sovereign principle," which encompassed a slew of other ideas. It implied not only truthfulness in speech, but also in thought" and not just the relative truth of our conception, but the absolute truth, the eternal principle, that is God." 
 
•    "I worship God as truth only," he says, equating God with truth. I haven't found him yet, but I'm looking for him. In order to achieve this goal, I am willing to give up some of my most prized possessions.... I've had glimpses of the absolute truth, God, many times as I've progressed, and the conviction that the above is real and everything else is unreal is growing on me every day."
 

Means-end relationship

Mohandas Karamchand Gandhi And His Ethics
•    Values are assigned to both the process and the outcome. It is critical not only that we have achieved our goal, but also that we have done so in a timely manner. Gandhi believed in the purity of both ends and means.
 
•    Gandhi was the one who taught us that means are important as well. For him, there is no reason to become independent if it is achieved through violence and killing. The entire Satyagraha process was built on the principle of sanctity of means. He always maintained that the ultimate goal of all human endeavours should be absolute truth, which he defined as god. We don't know what absolute truth is, but we do know that the purity and truthfulness of our means are critical.
 
•    In fact, the foundation of all of his experiments and movements was a strong value system. Ends must be achieved, but not at the expense of values, according to him. If a person values his or her well-being, he or she must pursue it solely through truth, i.e. peace and nonviolence.
 
•    When someone commits a crime, justice must be served by punishing him. However, it is also necessary that the process be carried out correctly. It should be demonstrated in front of everyone that the person has committed a crime and has been punished according to established procedures that are fair to all. 
 
•    In today's world, where people are willing to go to any length to satisfy their materialistic needs, it's important to remember Gandhi, who never compromised on the means even when fighting for such a lofty goal as national independence.
 

Sarvodaya

•    Gandhi was a firm believer in the primacy of moral values and the Sarvodaya movement (the good of all). Everything that is good for everyone is good for everyone. Before thinking about oneself, one should consider others. Individual well-being is encapsulated in the well-being of all. 
 
•    Sarvodaya's philosophy is based on the concept of unity of existence, which states that the supreme god pervades the entire universe. It entails a never-ending battle against human and animal cruelty. 
 
•    It teaches that the only law of life is universal love. It refuses to be content with the progress and well-being of a class or a nation, instead advocating for the emancipation and realisation of the good of all living things.
 
•    Only Mahatma Gandhi is credited with coining the term "Sarvodaya" in modern times. Sarvodaya is an etymological term that means 'the rise or welfare of all.' 
 

Satyagraha

•    The exercise of the purest spiritual force or truth force against all injustice, oppression, and exploitation is known as Satyagraha, which means "holding firmly to truth." 
 
•    Suffering and faith are two characteristics of spiritual force. The active nonviolent resistance appeals to the heart right away. Its goal is not to put the opponent in danger, but to overwhelm him with the overwhelming power of innocence.
 
•    When a person is honest and nonviolent, he can inspire love and guilt in the hearts of those who engage in exploitation. Rather than the exploiter’s violence, it is their guilt that will change them. In fact, demonstrating violence will encourage the government to use violence as a legitimate means of suppressing any form of resistance. 
 
•    Satyagraha should not be used for personal gain. It's a love process, and the appeal is to the heart rather than the wrongdoer's sense of fear. Satyagraha is thus based on self-purification.
 
•    If the government does not represent the people's will and begins to support dishonesty and terrorism, it should be disobeyed; however, anyone who wishes to vindicate his rights should be prepared to suffer in any way.
 
•    Gandhi's emphasis on purity and truth as political power criteria is a significant contribution to political thought. It's impossible to imagine people properly governing themselves through a government imposed from without. 
 
•    Every ruler who defies public opinion is an alien to him. A state that cannot protect the interests of the poor and hungry is anarchy that should be peacefully opposed.
 

Non-violence

•    Ahimsa, according to Gandhi, means "infinite love," which translates to "infinite capacity for suffering."
 
•    Gandhi believed that truth and nonviolence were inextricably linked. Satyagrahi's duty is to strive incessantly for the realisation of truth through nonviolence. The concept of nonviolence should not be dismissed as a sign of weakness. Nonviolence is the most powerful force that has ever been known to be used against the most powerful government.
 
•    Gandhi emphasised that true democracy could only be achieved through nonviolence. Only internal changes will result in external changes in this case. Your heart and soul will accept democracy first, followed by external changes. And the only way to believe in democracy is to use nonviolent and truthful methods. 
 
•    Democracy necessitates not only democratic structures, but also responsible citizens who can respect and adhere to democratic ideals.
 
•    Only decentralisation of power, Satyagraha, the growth of village industries, primary education through handicrafts, the abolition of untouchability, communal harmony, and nonviolent labour organisation can lead to true democracy in India. 
 
•    Individuals taking the law into their own hands, he believed, was holy wrong and undemocratic.
 

Swaraj

•    Gandhi's message Swaraj, or self-government, or independence from the colonial ruler, entails not only national liberty as emancipation from the bonds of foreign rulers and exploiters, but also moral liberty as emancipation from the slavery of passions, and spiritual liberty as emancipation from the slavery of truth. 
 
•    Swaraj, according to Gandhi, is a part of the truth, which is god. He also advocated for freedom of speech and expression, as well as freedom of the press.
 

Secularism

•    Gandhi stated that his religious beliefs were based on Hinduism, specifically the Bhagavad Gita. Despite the fact that he was a Hindu, he was one of the most practising secularists.
 
•    People often claim to be secularists, but when it comes to putting this principle into practise, the Hindu and Muslim within them awakens. Secularism is admired and cherished by all, but it is rarely practised. Secularism does not imply that one should not practise any religion, but rather that one should respect and tolerate other religions while practising one's own.
 
•    All religions, according to Gandhi, contain truth and are thus worthy of tolerance and respect. Gandhi believed that truth (Satya) and nonviolence were at the heart of all religions (Ahimsa). Religion, according to Gandhi, is the foundation of morality because religion and morality are synonymous.
 
•    Despite his Hinduism, Gandhi was critical of many of Hinduism's social practises and worked to reform the religion. No religion, he believes, is perfect, and thus cannot be regarded as the greatest. Untouchability, caste and its sub-divisions, religious practises, and Sati were all human inventions that needed to be eradicated in order to purify religion. 
 
•    Gandhi was more critical of organised religion's hypocrisy than of the principles upon which it was founded. When asked whether he was a Hindu later in life, he replied: “Yes I am. I am also a Christian, a Muslim, a Buddhist and a Jew”.
 
•    Gandhi was a firm believer in religion's role as a creative force in human history. To him, religion meant believing in the world's well-ordered moral governance. According to Gandhi, true religion entails a focus on man's moral values. One cannot claim to be religious if the moral foundation is lost. 
 
•    The same moral laws underpin all religions. According to Gandhi, religion was not only a means of personal purification, but also a tremendously powerful social bond. The future nonviolent society can be based solely on religion. As he puts it: “To try to root out religion it from society is a wild goose chase. And were such an attempt to succeed, it would mean the destruction of society.”
 
•    Gandhi stated that he wanted religion to play a role in politics. Politics without religion is a death trap because it suffocates the soul. He did not, however, mean the establishment of a theocracy. Religion in politics entails the introduction of morality into the political process. 
 
•    As a result, the inclusion of religion in politics signalled a progressive shift toward justice and truth, because a religious person will never tolerate oppression or exploitation.
 

Oceanic circle

•    Gandhi's vision of social organisation is described by the oceanic circle. Gandhi ji believed that a nonviolent society must be decentralised in order to achieve long-term peace. "Independence must begin at the bottom," Gandhi said.
 
•    As a result, every village will be a republic or panchayat with full authority. As a result, every village must be self-sufficient and capable of managing its affairs, even if that means defending itself against the entire world. It will be trained and prepared to die in order to defend itself against any external attack.
 
•    As a result, the individual is ultimately the unit. This does not preclude reliance on and willing assistance from neighbours or the rest of the world. It will be a game of mutual forces that is free and voluntary. Such a society must be highly cultured, with each man and woman knowing exactly what he or she wants and, more importantly, understanding that no one should want anything that others cannot have with equal effort.
 

Economic Views

•    Gandhi has always appeared to be a proponent of rural development. He was a strong advocate for preserving the integrity and foundations of villages. "Back to the villages," he declared. He was open to the idea of economic equality. All people should be provided with the necessities to meet their basic needs. 
 
•    It was critical to place more emphasis on village industries in order to achieve concrete economic equality. He was a staunch opponent of large-scale industrialization and mechanisation, as well as western commercialization and imperialism, which he regarded as diseases. 
 
•    They believed in the unrestricted expansion of capitalism, which resulted in the exploitation of the weaker sections of society. His slogan was "Industrialize or perish."
 
•    The prince and the peasant, the poor and the rich, the employer and the employee were all to be treated equally in Gandhi's vision of socialism, but this socialism was not to be achieved through the conquest of political power by an organised party. 
 
•    It was critical for socialists to be honest, nonviolent, and pure-hearted. Gandhi was a little rigid in this case, but later said that while some basic industries are necessary, the promotion of cottage industries should take precedence.
 
•    For Gandhi, the state of India's villages was the true barometer of the country's health; if the country's health was to improve, the state of its villages had to improve as well. 
 
•    Gandhi's solution was to regenerate villages through a comprehensive rural uplift programme that included everything from health to education to employment. Village-based industries needed to be revitalised, and urban areas needed to develop a taste for their products.
 

Internationalism

•    Gandhi emphasised his role as a global citizen throughout his life. He experimented with his truth and nonviolence formulas in the laboratories of South African and Indian politics. In contrast to the concept of survival of the fittest, he believes that truth will triumph in the end. 
 
•    Gandhi dedicated his life to the cause of freedom and racial equality in South Africa from 1893 to 1914. Gandhi worked in India from 1950 to 1948 for the country's independence.
 

Untouchability

•    Gandhi was a pivotal figure in the upliftment of the untouchables. Gandhiji popularised the term "Harijan," which means "people of God," and which he used to replace the derogatory and disrespectful term "Achoot," or "untouchables." 
 
•    Following the unsatisfactory conclusion of the civil disobedience movement, Gandhi announced his retirement from the INC in 1934 and began devoting his time to eradicating evil practises in Indian society. He made it his life's work to eradicate untouchability and to uplift the depressed and oppressed. 
 
•    He said that “If untouchability is not wrong, then nothing in the world is wrong.”
 
•    He has always maintained that untouchability is a leper wound in the Hindu political system as a whole.
 
•    He always saw it as "the fullest expression of caste hatred." As a servant of mankind, he preached that all human beings are equal, and that the Harijans, like other caste groups, have a right to social life. 
 
•    Gandhi, on the other hand, believed in the Hindu society's four-fold division into four varnas based on hereditary occupations. Untouchables were Shudras to him, not Panchamas or the fifth Varna. The four Varnas represent four universal occupations: imparting knowledge, defending the defenceless, conducting agriculture and commerce, and performing physical labour. These occupations are common to all humans, but Hinduism has used them to regulate social relations and conduct, having recognised them as the law of our being.
 
•    Varna ensures that skills are passed down through the generations and may lead to specialisation in certain fields. It results in a lack of competition. For him, they are just labels, and being called a Shudra or a Kshatriya is neither a compliment nor a derogatory term. It is incorrect to destroy caste because of the outcaste, just as it would be incorrect to destroy a body because of an unsightly growth or a crop because of weeds. 
 
•    Untouchability is thus the result of a distinction between high and low that has crept into Hinduism and is corroding it, rather than the caste system. Untouchability's attack is thus an attack on this 'high-and-low' ness.
 
•    He believed that the practise of untouchability was a moral blunder. "If untouchability isn't wrong, then nothing in the world is wrong," he asserted. He believed that a change of heart among Hindus was required to allow Harijans to integrate socially and culturally. He was deeply moved by their social distress and launched a nationwide campaign to eliminate their handicaps.
 
•    As a result, he sincerely felt the need to bring about a fundamental change in the caste structure by elevating the untouchables rather than abolishing caste as a whole. He urged the people's consciences to recognise the historical necessity of accommodating the "Harijans" by giving them a proper place in society. Gandhi had a great deal of sympathy for the Harijans. 
 
•    Gandhiji was much more than a preacher. He was a true believer in what he preached. Because of his sincere approach to solving their problems, he has the potential to win the hearts of millions of Harijans. Gandhi lived with the Harijans and sympathised with their plight.
 
•    He advocated for equal educational opportunities for Harijan students as well as mixing Harijan and uppercaste students. He fought for various legal protections for them against various types of injustices. Untouchability was declared illegal under the Indian Constitution as a result of his sincere efforts and strong recommendations. 
 
•    Dr. B.R. Ambedkar, the leader of the oppressed, was given the opportunity to join the Central Cabinet and become the chief architect of the Indian Constitution at his request.
 

Seven Deadly Sins

According to Mahatma Gandhi, there are seven things that will kill us. They are as follows:
 
1.    Wealth Without Work: our proclivity to make more money by doing less work. As a result of this tendency, we are forced to compromise our morals
 
2.    Pleasure without Conscience: acting without consideration for how one's actions will affect others and society. Putting a high-powered sports car in the hands of a drug-addicted adolescent
 
3.    Character without Knowledge: You're a doctor, but instead of curing patients, you're removing their kidneys. When knowledge falls into the wrong hands, it can be extremely dangerous.
 
4.    Business (Commerce) Without Morality (Ethics).
 
5.    Science without Humanity: the human touch should be present at all times. All scientific creations and innovations should be geared toward the advancement of society rather than the annihilation of humanity.
 
6.    Religion without Sacrifice: Religion instils in us tolerance and the willingness to sacrifice.
 
7.    Politics Without Values
 

Empowering women

•    In terms of moral and spiritual strength, Gandhi ji believed that women were superior to men. They possessed greater self-sacrifice and suffering abilities. Women, on this account, possessed inexhaustible strength, which they only needed to recognise and channel.
 
•    In Gandhi's opinion, women played an important role in the family. The family was society's crucible, where future citizens, leaders, and lawmakers were bred. As a result, it was here that the mother could mould her children's values and traits in a way that would lead to social progress. The ultimate goal was to teach children how to be self-sufficient rather than relying on the family's resources.
 
•    Gandhi was a strong supporter of women's emancipation and opposed Purdah, child marriage, untouchability, and the oppression of Hindu widows such as Sati. He specifically targeted women to join the anti-salt tax and anti-foreign-product boycott campaigns. 
 
•    Gandhi's success in enlisting women in his campaigns, such as the salt tax, anti-untouchability, and peasant movement, gave many women a new sense of self-confidence and dignity in Indian public life.
 

Education System

•    Gandhiji believed that morality and education were inextricably linked. He believed that knowledge without morality is bad, and that it can erode society like a worm. 
 
•    Gandhiji opined that education should be a stepping stone to knowledge and wisdom, which will eventually help the seeker progress on the spiritual path, incorporating Plato's conception in this theme. 
 
•    Education was not just about pursuing a career or achieving social status; it was also about pursuing a larger role for oneself and society. As a result, it became clear that education should produce not only educated minds, but also enlightened souls. 
 
•    Gandhiji also followed Hindu scriptures that emphasised self-discipline and self-control, including the practise of celibacy during his student years.
 
•    In Gandhi's opinion, the British education system in India served as a major instrument for consolidating their control over the country. The strengthening and widening of fissures in Indian society was a direct result of this. He believed that, despite its inefficiency, the ancient system of education was effective in providing the fundamentals of learning to the majority of people.
 
•    With the arrival of the British, however, administrative focus shifted to cities, leaving rural areas to fend for themselves. As a result, there was a severe imbalance in the educational system, with village institutions either closing or falling far behind their city counterparts. 
 
•    Village education became almost non-existent, while the educated class of the cities drifted away, oblivious to the problems of the villagers. As a result, education merely widened the rural-urban divide and provided no values for social cohesion or advancement.
 
•    A significant social dimension of the British educational system, according to Gandhi, was that it tended to subdue the mental faculties of those who received it. In an attempt to master the complexities of a foreign language and culture, they lost their imaginative and creative abilities.
 
•    Gandhi refers to them as "denationalised," claiming that they were misled into believing that everything indigenous was bad and that everything British was superior to their own. "The result has been that we function like blotting paper in front of Western civilization, instead of imbibing the best from it, we have become superficial imitators," he says.
 
•    Free primary education: Gandhiji advocated for all boys and girls aged 7 to 14 to receive a free and compulsory education. Primary education should be delivered in the student's mother tongue. All of the children in the village will receive a free universal primary education. This will strengthen a country's backbone.
 
•    Place of vocational education: Children will be instilled with a passion for manual labour. This is not a requirement; however, the child will learn by doing. When a student is no longer bound by bookish knowledge, he or she should turn to manual labour. As a result, he prioritised vocational and functional education. The motto of this education was "earning while learning." A student's creativity will be enhanced as a result of this. 
 
•    Non-political participation: Gandhiji wanted to keep students out of politics. If students get involved in politics, they will become pawns in the hands of politicians who will use them to achieve their goals. This will impede a student's development and cause a setback in his education. As a result, he advised students to stay away from politics entirely. Capital and labour are two different things. 
 
•    According to Gandhi, the deterioration of human values in Indian society was mirrored in the capital-labour relationship. Capital and labour, he believed, were mutually beneficial forces. 
 
•    All their endeavours are generally confined to obtaining maximum service with minimum payment. The labourer, on the other hand, tries to hit upon all the tricks whereby he can get maximum pay with minimum work. 
 
•    The result is that although the labourers get an increment, there is no improvement in the work turned-out. The relations between the two parties are not purified and the labourers do not make proper use of the increment they get.”
 
•    The working conditions of the workers, he believed, were a source of great embarrassment to the industrialists. He knew of Mumbai labourers who lived in boxes, despite the fact that they were called houses.
 

Public Service

•    The criteria Gandhi established for a "public worker" were an important component of Gandhi's ideology that had profound social ramifications. These were formulated in accordance with his high moral standards, which he believed were necessary for a healthy public life. 
 
In 1899, he set an example by doing the following.
a.    The Indian community in South Africa honoured him with numerous expensive gifts, including diamonds, silver, and a hefty gold necklace for his wife, in acknowledgment of his civic work. This filled him with shame because he had previously stated that such service was done without remuneration.
 
b.    He was also preparing himself and his family for a life of selfless service, and he had publicly urged people to overcome their lust for jewellery. Keeping all of this in mind, he opted not to keep the gifts as personal property, despite his wife's protests. 
 
c.    He established a trust to help the community and named some prominent Indians as trustees. He was certain that a public servant should not accept expensive presents.
 
d.    He believes that this will produce the finest results. "Surely God has not laid on us the burden of ending all that suffering," he writes in a letter to a friend (of the world).
 

Leadership

Mohandas Karamchand Gandhi And His Ethics
•    Gandhi was one of the most influential leaders of all time. His capacity to mobilise tens of thousands of ordinary citizens to the cause of Indian independence from the British was incredible. He was a reformer because he saw the difficulties that plagued Indian civilization. 
 
•    In truth, his concept of Satyagraha was aimed not just at the foreign ruler, but also at Indian society's immoral behaviours. He was passionate about women's empowerment and placed a strong emphasis on education. Gandhi had a keen understanding of the psychology of the masses. 
 
•    His popularity soared to new heights as a result of his saintly attire, which included symbols such as charkha and khadi. Thus, Gandhi was a moral revolutionary and a saint who felt that a nonviolent solution to our issues was not only feasible, but also the only way to achieve a lasting solution. 
 
•    He'd reached a peace of spirit and a disintegration of personality that only the fortunate few have.

•    He was adamant about adhering to the fundamental principles of truth, nonviolence, and non-accumulation. Gandhism is a message as well as a political philosophy. It's a way of life philosophy. His nonviolence teachings are especially important in today's world, which is plagued by desire and power politics.
 

Gandhi’s quotes:

1.    “As human beings, our greatness lies not so much in being able to remake the world - that is the myth of the atomic age - as in being able to remake ourselves”
 
2.    “You must be the change you want to see in the world.
 
3.     “As human beings, our greatness lies not so much in being able to remake the world – that is the myth of the atomic age – as in being able to remake ourselves.”
 
4.    “Nobody can hurt me without my permission.”
 
5.    “The weak can never forgive. Forgiveness is the attribute of the strong.”
 
6.    “An eye for eye only ends up making the whole world blind.”
 
7.    “An ounce of practice is worth more than tons of preaching.”
 
8.    “I claim to be a simple individual liable to err like any other fellow mortal. I own, however, that I have humility enough to confess my errors and to retrace my steps.”
 
9.    “It is unwise to be too sure of one’s own wisdom. It is healthy to be reminded that the strongest might weaken and the wisest might.”
 
10.    “First they ignore you, then they laugh at you, then they fight you, then you win.”
 
11.    “Man becomes great exactly in the degree in which he works for the welfare of his fellow-men.”
 
12.    “I suppose leadership at one time meant muscles; but today it means getting along with people.”
 
13.    “Happiness is when what you think, what you say, and what you do are in harmony.
 
14.    “Always aim at complete harmony of thought and word and deed. Always aim at purifying your thoughts and everything will be well.”
 
15.    ” Constant development is the law of life, and a man who always tries to maintain his dogmas in order to appear consistent drives himself into a false position.”
 
16.    A man is but the product of his thoughts; what he thinks, he becomes.
 
17.    Relationships are based on four principles: respect, understanding, acceptance and appreciation.
 
18.    “Your beliefs become your thoughts, your thoughts become your words, your words become your actions, your actions become your habits, your habits become your values, and your values become your destiny.”
 
19.    “The greatness of a nation and its moral progress can be judged by the way its animals are treated.”
 
20.    “Earth provides enough to satisfy every man’s needs, but not every man’s greed.”
 
21.    “What difference does it make to the dead, the orphans and the homeless, whether the mad destruction is wrought under the name of totalitarianism or in the holy name of liberty or democracy?”

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