At 2 Palace Gate opposite are John Millaiswho had just painted Gladstone's picture, and Geoffrey Millais, his brother artist.
George Orwell A passage to india by forster essay on Gandhi Saints should always be judged guilty until they are proved innocent, but the tests that have to be applied to them are not, of course, the same in all cases.
In Gandhi's case the questions on feels inclined to ask are: To give a definite answer one would have to study Gandhi's acts and writings in immense detail, for his whole life was a sort of pilgrimage in which every act was significant. But this partial autobiography, which ends in the nineteen-twenties, is strong evidence in his favor, all the more because it covers what he would have called the unregenerate part of his life and reminds one that inside the saint, or near-saint, there was a very shrewd, able person who could, if he had chosen, have been a brilliant success as a lawyer, an administrator or perhaps even a businessman.
At about the time when the autobiography first appeared I remember reading its opening chapters in the ill-printed pages of some Indian newspaper. They made a good impression on me, which Gandhi himself at that time did not. It was also apparent that the British were making use of him, or thought they were making use of him.
In private this was sometimes cynically admitted. The attitude of the Indian millionaires was similar. Gandhi called upon them to repent, and naturally they preferred him to the Socialists and Communists who, given the chance, would actually have taken their money away.
The British Conservatives only became really angry with him when, as inhe was in effect turning his non-violence against a different conqueror.
But I could see even then that the British officials who spoke of him with a mixture of amusement and disapproval also genuinely liked and admired him, after a fashion. Nobody ever suggested that he was corrupt, or ambitious in any vulgar way, or that anything he did was actuated by fear or malice.
In judging a man like Gandhi one seems instinctively to apply high standards, so that some of his virtues have passed almost unnoticed. For instance, it is clear even from the autobiography that his natural physical courage was quite outstanding: Again, he seems to have been quite free from that maniacal suspiciousness which, as E.
Forster rightly says in A Passage to India, is the besetting Indian vice, as hypocrisy is the British vice. Although no doubt he was shrewd enough in detecting dishonesty, he seems wherever possible to have believed that other people were acting in good faith and had a better nature through which they could be approached.
And though he came of a poor middle-class family, started life rather unfavorably, and was probably of unimpressive physical appearance, he was not afflicted by envy or by the feeling of inferiority.
Color feeling when he first met it in its worst form in South Africa, seems rather to have astonished him. Even when he was fighting what was in effect a color war, he did not think of people in terms of race or status.
The governor of a province, a cotton millionaire, a half-starved Dravidian coolie, a British private soldier were all equally human beings, to be approached in much the same way. It is noticeable that even in the worst possible circumstances, as in South Africa when he was making himself unpopular as the champion of the Indian community, he did not lack European friends.
Written in short lengths for newspaper serialization, the autobiography is not a literary masterpiece, but it is the more impressive because of the commonplaceness of much of its material. It is well to be reminded that Gandhi started out with the normal ambitions of a young Indian student and only adopted his extremist opinions by degrees and, in some cases, rather unwillingly.
There was a time, it is interesting to learn, when he wore a top hat, took dancing lessons, studied French and Latin, went up the Eiffel Tower and even tried to learn the violin — all this was the idea of assimilating European civilization as throughly as possible.
He was not one of those saints who are marked out by their phenomenal piety from childhood onwards, nor one of the other kind who forsake the world after sensational debaucheries.
He makes full confession of the misdeeds of his youth, but in fact there is not much to confess. As a frontispiece to the book there is a photograph of Gandhi's possessions at the time of his death. Almost from childhood onwards he had a deep earnestness, an attitude ethical rather than religious, but, until he was about thirty, no very definite sense of direction.
His first entry into anything describable as public life was made by way of vegetarianism. Underneath his less ordinary qualities one feels all the time the solid middle-class businessmen who were his ancestors.
One feels that even after he had abandoned personal ambition he must have been a resourceful, energetic lawyer and a hard-headed political organizer, careful in keeping down expenses, an adroit handler of committees and an indefatigable chaser of subscriptions.
His character was an extraordinarily mixed one, but there was almost nothing in it that you can put your finger on and call bad, and I believe that even Gandhi's worst enemies would admit that he was an interesting and unusual man who enriched the world simply by being alive. Whether he was also a lovable man, and whether his teachings can have much for those who do not accept the religious beliefs on which they are founded, I have never felt fully certain.
Of late years it has been the fashion to talk about Gandhi as though he were not only sympathetic to the Western Left-wing movement, but were integrally part of it.
Anarchists and pacifists, in particular, have claimed him for their own, noticing only that he was opposed to centralism and State violence and ignoring the other-worldly, anti-humanist tendency of his doctrines.
But one should, I think, realize that Gandhi's teachings cannot be squared with the belief that Man is the measure of all things and that our job is to make life worth living on this earth, which is the only earth we have.
They make sense only on the assumption that God exists and that the world of solid objects is an illusion to be escaped from. It is worth considering the disciplines which Gandhi imposed on himself and which — though he might not insist on every one of his followers observing every detail — he considered indispensable if one wanted to serve either God or humanity.
First of all, no meat-eating, and if possible no animal food in any form. Gandhi himself, for the sake of his health, had to compromise on milk, but seems to have felt this to be a backsliding.
No alcohol or tobacco, and no spices or condiments even of a vegetable kind, since food should be taken not for its own sake but solely in order to preserve one's strength. Secondly, if possible, no sexual intercourse.Discuss Forster’s portrayal of Imperialism in the novel a passage to India A passage to India by pfmlures.comr is a novel which deals largely with the political, economic and social takeover of India by the British Crown.
Edward Morgan Forster OM CH (1 January – 7 June ) was an English novelist, short story writer, essayist and pfmlures.com of his novels examined class difference and hypocrisy, including A Room with a View (), Howards End () and A Passage to India ().
The last brought him his greatest success. He was nominated for the Nobel Prize in Literature in 16 different years. Simpleton Kindness - Simpleton Kindness When people go to extremes in the name of selfless kindness, or in the case of Lloyd and Harry from Dumb and Dumber, when people who are motivated by attraction, desperation and kindness, go to extremes, more often then not something good happens in the end.
Further Study. Test your knowledge of A Passage to India with our quizzes and study questions, or go further with essays on the context and background and links to the best resources around the web. E.M Forster’s novel A Passage to India Essay - Leonard Woolf considers E.M Forster’s novel A Passage to India to be a representation of ‘’the real life of politics in India, the intricacy of personal relations, the story itself, the . As Forster remarks, “Inland the prospect alters” and the Eurasian, Anglo-India described in the second section of the passage could not present a more stark contrast to that of Islamic Chandrapore.
Forster's Comic Irony in A Passage to India Essay A Passage to India - Forster's Comic Irony What aspect of A Passage to India justifies the novel's superiority over Forster's other works?
Perhaps it is the novel's display of Forster's excellent mastery of several literary elements that places it among the greatest novels of the twentieth century.
I've only read this one essay from Abinger Harvest. The essay is "My Wood." I highly encourage everyone to read this essay. Forster reflects on materialism vs ownership in . E.M Forster’s novel A Passage to India Essay - Leonard Woolf considers E.M Forster’s novel A Passage to India to be a representation of ‘’the real life of politics in India, the intricacy of personal relations, the story itself, the .