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Additional resources for Gandhi's Economic Thought (Routledge Studies in the History of Economics, 10)

Sample text

135 Gandhi’s second argument, that manual labour intelligently performed is itself the best means of stimulating the intellect, will be discussed in the chapter on education. I find the first argument unconvincing: from the fact that to survive one needs food, not mere thought, we can hardly conclude that physical labour can never be substituted by intellectual effort. It is precisely substitution of this kind that has often stimulated both economic and scientific progress. The point really is that Gandhi disliked such substitution, for reasons that are examined in Chapter 4.

24 In assessing the interpretative significance of Gandhi’s doctrine of the limitation of wants the question of what things wants should be limited to is, therefore, of considerable importance. Gandhi’s views on this appear to have changed over time. In some of his early writings he appeals to the principle of what he calls satisfying one’s ‘natural wants’. Each person should be able to satisfy all natural wants and no more. These are conceived as minimal, or basic, needs. ’25 However, natural wants will vary from one individual to another depending on metabolism.

But the rule should be: no labour, no meal. There was an alternative form of charitable action which Gandhi recommended even more strongly. Wealthy people, or public bodies such as municipalities, could open dairies for the public benefit, and shops where wholesome items of food would be sold at reasonable prices. The poor would thus gain access to cheap (but not free) nutritious food, especially unadulterated milk and milk products. Ideally, this could be done in every town and village. Such enterprises could, Gandhi believed, be run as financially selfsupporting institutions.

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