“In Violence, Nonviolence, and Moral Worth, Sanjay Lal offers a nuanced, fresh, and sympathetic interpretation of Gandhian nonviolence. Lal skillfully navigates the apparent contradictions in Gandhi’s call for perfect nonviolence while also accepting, and at times advocating for, violence in certain situations. Lal’s concept of nonviolence encompasses three key elements: refusing to inflict injury, promoting well-being, and acting with authenticity. His analysis suggests that living authentically and virtuously is essential for practicing nonviolence. Lal emphasizes virtues such as courage, selflessness, and a commitment to truth, which are necessary for fostering nonviolence according to both Gandhian and Stoic principles. Consequently, when a victim of violence responds with force against an aggressor, they may still be acting nonviolently. For Lal, this illustrates the coherence of Gandhi’s conditional acceptance of violence under specific circumstances. Lal’s work is invaluable for students of Gandhi, nonviolence, and pacifism, as well as for anyone committed to promoting the well-being of all.”

Andrew Fitz-Gibbon, SUNY Cortland

“Sanjay Lal offers a sympathetic but critical interpretation of Gandhi that exposes the fundamental difficulty of living in accord with perfect nonviolence. Acknowledging that perfect nonviolence is impossible for imperfect beings like ourselves, Lal suggests violence is often unnecessary. Using concepts from the history of philosophy, he develops a Gandhian philosophy of nonviolence that avoids absolutism. Readers will discover that Gandhi and nonviolence are more complex than are often supposed, and learn how Gandhian thinking can be applied in diverse contemporary cases such as the war in Ukraine, ecological thought, and American race relations. Violence, Nonviolence, and Moral Worth, will be a useful resource for students of Gandhi and nonviolence.”

Andrew Fiala, California State University, Fresno

“In this probing analysis of the nature of nonviolence, Sanjay Lal addresses some of the more troublesome questions about the efficacy of nonviolence and about the reluctance of most people to embrace nonviolence comprehensively. His answers reveal a sophisticated grasp of the philosophy of nonviolence. While some students, scholars, and practitioners of nonviolence might take exception to the direction that Lal takes, his analysis shows a subtlety of understanding that is rare in approaches to nonviolence and, in particular, to Gandhi’s philosophy of nonviolence.”

Barry L. Gan, Professor Emeritus of Philosophy, St. Bonaventure University