(Dr. Fitz will deliver the Mahatma Gandhi Lecture at the Indic Center on Friday  October 6, 2006 at the University of Massachussets in Dartmouth , MA. http://www.umassd.edu/indic/upcoming_events.cfm)

Dr. Hope K. Fitz is a Professor of Philosophy at Eastern Connecticut State University.  She is a comparative philosopher by education, teaching, research/publications, and her professional activities.  Her Ph.D. is in Asian and Comparative Philosophy.  However, her teaching and publications are broader in that they involve western and non-western philosophy or as she would prefer to say, “the philosophical traditions of the north, east, south and west.”

 Dr. Fitz’s book, Intuition: Its Nature and Uses in Human Experience, is in its second printing.  She is presently writing the first four volumes having to do with Ahimsa: a Way of Life (basically, as Gandhi used the term, ahimsa means non-harm and compassion.)  She also has numerous articles published in scholarly journals.  Three of the articles appear in anthologies.  These articles include both western and non-western topics such as: Kant; Nietzsche; Heidegger; “Conditions for Individual Freedom as Applied to the European Union” (co-authored with a colleague in political science); Islam; several articles on Gandhi, ahimsa, and intuition; “Self-Discipline in the Process of Self-Realization,” (co-authored with a reader, i.e., professor, from Panjabi University, India); and they mystical experience.

Dr. Fitz has just received a scholarship from the Academic Council of the Academic Study of Jainism in North America for the International Summer School for Jain Studies, 2006.  She will be in various places in India for two months studying Jain philosophy and Jain history.

 In addition to her teaching and scholarly work, Dr. Fitz is the Director of the Peace and Human Rights Committee at her university.  A minor in Peace and Human Rights was approved earlier this semester and the committee is presently working on a proposal for a Peace and Human Rights Center.

“Never has there been a time when ahimsa (non-violence) was needed more than it is today” says Dr. Fitz who is the Director of the Peace and Human Rights Committee at Eastern Connecticut State University.  She spoke to Lokvani about the origin of ahimsa, the development of the concept over time and its relevance in the modern world.

How did you get interested in this topic?

I would say that my specific interest in this topic developed while I was preparing a talk for the Vedanta society comparing Kant and Gandhi.  While there are many similarities in their ideas I was struck by the difference in the “boundaries of the self”. Kant had very tight boundaries around the concept of the self as opposed to Gandhi who really softened the boundaries.   I did an extensive study on the subject and have published widely on the topic.

Can we trace the origin of the concept of Ahimsa?

The concept of ahimsa has its roots in the Vedic literature. The Rig and the Yajur Ved talk about loving and fearlessness. It clear states that one needs to be fearless to not- harm others. The word Ahimsa is seen to appear for the first time in the Chandogya Upanishad.

How did the concept of Ahimsa change from the original for to the 20th Century when it was practiced by Gandhi?

While the Hindu scriptures talked about Ahimsa as non-harm, in the Jain tradition, ahimsa is a great vow of compassion in body, mind and spirit. It means refraining from causing any injury, and positively, it stands for the practice of love toward all living beings. The concept of vow is important in that it makes Ahimsa a very serious contract with your inner self.  Gandhi was very influenced by the concept of the vow.  The Buddhist tradition added the idea of compassion and love for all human beings. For Gandhi the religious belief that "Truth is God, and God is Love," was also a guiding light and all these influences made him create his ideas Satyagaraha or Truth Force and Ahimsa.  For me his ideas are very practical.

How do you translate the ideas of Satyagraha and Ahimsa as propounded by Gandhi in your personal life?

 I considered myself to be a modern-day Satyagrahi, as one who is dedicated to Satyagraha — Gandhi’s Truth Force or Soul Force against himsa or harm.

I take the role of the modern-day satyagrahi to be actively engaged in a force against oppression of any kind; conflict and violence at all levels; harm to animals; and the wanton destruction of the environment. Satyagrahis should try to alleviate suffering whenever and wherever they can.

What Gandhi emphasised for all satyagrahis was that they were not to harbour hatred or even anger against their opponents. A true satyagrahi only seeks to convert her or his oppressor to ahimsa. I believe that this is an essential truth for every satyagrahi or would-be satyagrahi.

What strategies of   Sathyagraha are relevant or useful in the modern world?

In today’s world, I think that many strategies of a Truth Force are open to satyagrahis. This is especially the case for those living in democratic societies. Citizens can write to their representatives. Scholars can write books and articles on different kinds of himsa and ahimsa. Teachers can teach their students about himsa and ahimsa. Peace and human rights groups can be formed. Finally, people can still take part in peaceful acts of civil disobedience.

I think Gandhi’s notion of ahimsa modified slightly so that it can be practiced by all peoples in the global community is literally the best hope for peace in the world.

Is Ahimsa an eastern concept in conflict with  religions like Islam and Christianity?

Not at all. Islam itself means peace. Christ’s idea of compassion had a profound influence on Gandhi. Unfortunately certain ideas get misintrepreted  in all religions.

How can we implement Ahimsa in the world today the path to peace in the world?

I have come to believe that in order to achieve global peace and individual well-being, ahimsa, as an attitude and perspective, needs to be taught to the people, especially children. If enough of us, satyagrahis and concerned citizens — who believe in ahimsa and its power to change the attitudes and perspectives of the people to peaceful ways of living — can free it from its Indic moorings, we could offer it as a gift to people of the world.

Thank you for your time

Thank you

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