Sanjay Lal

Clayton State University, Philosophy, Faculty Member

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Sanjay Lal
Curriculum Vitae
1401 Springlake Court
Morrow, GA 30260
(678) 573-9488
(678)489-2781
meno4900@aol.com

Areas of Specialization: Gandhi, Peace studies, Non-Western philosophy
Areas of Competence: Environmental ethics, Philosophy of religion, Hume

EDUCATION
Ph.D. Philosophy, University of Tennessee, Knoxville, TN,
August 2006
Dissertation: The tension and coherence of love, identification, and detachment in Gandhi’s thought.
M.A. Georgia State University, Atlanta, GA, August 2000
B.A. Columbus State University, Columbus, GA, June 1996

EMPLOYMENT
Clayton State University, Morrow, GA. Full-time, Philosophy Lecturer, 8/2011-Present
Minnesota State Community and Technical College, Moorhead, MN. Full-time, Tenure Track Philosophy Instructor, 1/2009-5/2011
Chattahochee Valley Community College, Phenix City, Ala. Adjunct Philosophy Instructor, 8/2008-12/2008
Columbus State University, Columbus, GA. Adjunct Philosophy Instructor, 8/2005-12/2008
Clayton State University, Morrow, GA. Adjunct Philosophy Instructor, 1/2005-8/2008
Madras Christian College Madras, India. Visiting Scholar, 8/2004-12/04
University of Tennessee, Knoxville, TN. Graduate Teaching Associate, 8/2000-8/2004
Georgia State University, Atlanta, GA. Graduate Research Associate, 1/1998-6/1999

PUBLICATIONS
“Gandhism” in The Encyclopedia of Sustainability vol. VII China, India, East, and Southeast Asia: Assessing Sustainability; Ray Anderson ed. Gt. Barrington, MA: Berkshire Publishing. (Summer 2012).

“Gandhian nonviolence as not presupposing human goodness” in Positive Peace: Reflections on Peace Education, Nonviolence, and Social Change; in Value Inquiry Books Series, Andrew Fitz-Gibbon ed. Amsterdam: Rodopi Press. (April 2010) pp. 23-30.

“Hume and Gandhi: A comparative ethical analysis” in The Acorn; The journal of the Gandhi-King Society; Barry Gan, ed. Vol. XIV No. 1 St. Bonaventure University Press. (Winter-Spring 2010) pp. 14-18.

“Globalization, Gandhism, and Free Trade” in Man in India; P. Bilimoria, ed. Vol. 90 Nos. 1-2 New Delhi: Serial Publications. (Jan.-Jun. 2010) pp.3-10.

“Gandhi’s universal ethic and feminism: shared starting points but divergent ends” in Asian Philosophy; Brian Carr, ed. Vol. 18 issue 2 London: Routledge Press. (July 2008) pp. 185-195.

“What makes artistic behavior and response possible: a consideration and critique of evolutionary explanations.” Hawaii International Conference on Arts and Humanities 2004 conference proceedings; found at www.hichumanities.org

“Gandhi on Love, identification, and detachment: selflessness is not enough” in Beyond the Box; David Jones, ed. Kennesaw, GA: Global Humanities Press, a division of the Georgia Philosophy Series (2003) pp. 78-93.

PROFESSIONAL SERVICE

Peer reviewer for Positive Peace: Reflections on Peace Education, Nonviolence, and Social Change; a volume in the Ropodi Value Inquiry Books Series. Andrew Fitz Gibbon ed. Amsterdam: Rodopi Press. Served on editorial board of Prairie Fire student literary journal.

ACADEMIC PRESENTATIONS

“Khadi in our world” Annual Peace and Justice Studies Association Conference. Tufts University, Medford, MA. October 2012.

“Nonviolence as a democracy enabling civic virtue” Concerned Philosophers for Peace annual conference. Mercer University, Macon, GA. October 2012.

“In defense of supererogation as a virtue producing ideal” Philosophy Department Occasional Papers series lecture. Clayton State University, Morrow, GA. Sept. 2012

“Is pacifism logically coherent? A defense of nonviolent responses” Fargo-Moorhead Philosophy for All monthly meeting. Plains Art Museum Fargo, N.D. January 2010.

“Hume and Gandhi: A comparative ethical analysis” Minnesota State University department of philosophy colloquium. Moorhead, MN. October 2009.

“Globalization through the father’s eyes” Clayton State University Philosophy and Society lecture. Morrow, GA. November 2008.

“Gandhian nonviolence does not presuppose human goodness” Concerned Philosophers for Peace annual conference. State University of New York Cortland, Cortland, N.Y. November 2008.

“Religious universalism: A Gandhian perspective.” Madras Christian College, Madras, India. October 2004.

“What makes artistic behavior and response possible: a consideration and critique of evolutionary explanations.” Hawaii International Conference on Arts and Humanities co-sponsored by University of Hawaii, East West Council of Education, and Asian-Pacific Research Institute of Peking University. January 2004.

“Mainstream environmental approaches and eco-feminism: A consideration of and response to the criticisms.” University of Washington graduate student philosophy conference. October 2003.

“Gandhi on love, identification, and detachment: selflessness is not enough.” North Georgia Student Philosophy Conference, Kennesaw State University. April 2003.

“Considering truth apa
Phone: 678-489-2781
Address: 626 Jodeco Station Street
Stockbridge, GA 30281

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Papers by Sanjay Lal

Gandhian Nonviolence as Not Presupposing Human Goodness

Positive Peace, 2010

Broadening the Category of Moral Injury to Better Grasp the Wrong of Violence

Peace and Hope in Dark Times, 2023

Violence, among some theorists, is conceived in terms of actions that impede the ability of other... more Violence, among some theorists, is conceived in terms of actions that impede the ability of others to thrive. While I do not dispute the viability of this conception I will seek to draw attention to complications brought about for it by Stoic thought. Specifically, I will discuss the above conception in regard to the standard Stoic notion that what others do can never really impact one’s own well-being and thus her ability to thrive. I take the development of the traditional Stoic quality of equanimity as central to creating a peaceful social order. For me this kind of order is one which is conducive to developing hopefulness—a quality of obvious value especially during the so-called dark times—within its members. However, I also wish to preserve the aforementioned understanding of violence (an understanding which clearly implies that events beyond the inner control of the individual are capable of impacting her well-being). In my synthesis below I will incorporate insights provided by certain bio-centric environmental philosophers that relate to different categories of welfare. Ultimately, I hope to show that applying a kind of bio-centric framework to understanding harm holds great promise for attempts to bolster arguments of peace philosophers.

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Gandhi's Thought and Liberal Democracy by Sanjay Lal Philosophy

Philosophy, Gandhi's Thought and Liberal Democracy, Apr 15, 2019

Affirming a Vital Connection

The Acorn, 2017

Ahimsa as a Way of Life

The Acorn, 2017

Globalization, Gandhism and Free Trade

Man in India, 2010

As the effects of globalization continue to be felt worldwide, perhaps no country has been more r... more As the effects of globalization continue to be felt worldwide, perhaps no country has been more relevant to the phenomenon than India. From the outsourcing of labor to the emergence of a giant global consumer of goods and resources, India's pivotal role in globalization is seemingly irreplaceable in the 3 rd millennium. Given India's place in the worldwide economy, it seems rational to conclude, as a commentator on Night-Line once did, that Indians are no longer living in Gandhi's India (assuming, of course, they ever did). While it is never particularly validating to compare one's present day practices with the ideals laid down by the great saints, to ignore the insights the "Father of the Nation" has offered on matters pertinent to globalization is to ignore a whole class of issues which are worthy of consideration as India goes forward. No matter how out of touch with real ity or hopelessly idealistic we now envision Gandhi to have been, his views remain challenging for anyone serious about the consideration of a healthy, just, and sustainable economic state. In what follows, I will offer a Gandhian critique of globalization from a religious, ethical, and economic perspective all the while understanding that such distinctions are hardly relevant to the Mahatma. He states, "I do not believe that the spiritual law works in a field of its own. On the contrary, it expresses itself only through the ordinary activities of life. It thus affects the economic, the social, and the political fields."' My intention will be to show not only the relevance Gandhian insights have for the present economic age but also the problems that we have invited by ignoring such insights.

Clarifying The Place Of Love In Gandhian Non-Violence

Acorn, 2015

Though it is clear that in Gandhi’s mind nonviolence and love are equivalent to one another, it i... more Though it is clear that in Gandhi’s mind nonviolence and love are equivalent to one another, it is not so difficult to think of situations indicative of a real tension between these two concepts. This is the case given common understandings we have of love. I argue that for Gandhi these apparent tensions are resolved when we consider the degree to which certain necessary conditions are present in any given acts of love. Thus I show that Gandhi’s view regarding the equivalence of nonviolence and love is capable of withstanding problems that arise from supposing there are different types of love.

Revolutionary Nondualism

The Acorn, 2019

Among those who have worked for uplifting the poor, Mahatma Gandhi occupies a unique place. Altho... more Among those who have worked for uplifting the poor, Mahatma Gandhi occupies a unique place. Although his reform efforts received ample financial support from well-off benefactors, Gandhi’s personal life exemplified ideals of voluntary poverty and renouncement. On Martha Nussbaum’s account of stoicism, Gandhi’s voluntary renouncement may imply morally unacceptable reasoning regarding nonviolence and the plight of the poor. Nussbaum argues that the stoic disparagement of external things of fortune implies that they cannot coherently oppose external harms such as torture or rape as unjust. Furthermore, on Nussbaum’s account, stoic flexibility regarding the duty to render material aid provides insufficient ethical grounds for relieving the injustice of poverty. Applying Nussbaum’s critique of stoicism to Gandhi, I ask if Gandhi’s personal-life renouncement of external things exposes his philosophy to vulnerabilities that Nussbaum finds in the stoics. I then respond to the critique. With...

Does Liberal Democracy Require a Gandhian Approach to Religion?

In this author-meets-critics dialogue, Sanjay Lal, author of , argues that Gandhian values of non... more In this author-meets-critics dialogue, Sanjay Lal, author of , argues that Gandhian values of nonviolence raise aspirations of liberal democracy to a higher level. Since Gandhian values of nonviolence are closely associated with religious values, liberal democracy should make public commitments to religions on a non-sectarian basis, except for unreasonable religions. Critic Jeff Shawn Jose agrees that Gandhian values can strengthen liberal democracy. However, Jose finds a contradiction in Lal’s proposal that a liberal state should support reasonable religions only. A more consistent Gandhian approach would focus on everyday interactions between citizens and groups rather than state-directed preferences. Critic Douglas Allen also welcomes Lal’s project that brings Gandhian philosophy into relation with liberal democratic theory; however, he argues that universalizing the Absolute Truth of genuine religion is more complicated than Lal acknowledges. D. Allen argues for a Gandhian appro...

Moral Extensionism and Nonviolence: An Essential Relation?

The Peace of Nature and the Nature of Peace, 2015

Terrorism and the Necessity of Oppositional Clarification in the “War” Against It

Peace, Culture, and Violence, 2018

Gandhi, Epictetus, and Political Resistance

Civility, Nonviolent Resistance, and the New Struggle for Social Justice, 2019

It is not implausible to think that when followed to its logical conclusion both stoicism and non... more It is not implausible to think that when followed to its logical conclusion both stoicism and nonviolent philosophy inevitably give rise to an attitude of resignation (an impression that prevents many from seeing the viability of these ethical systems). That stoicism and nonviolence lead to resignation is implied by the way the most devoted proponents of these schools have regarded harm. In what follows, I will seek to show that a Stoic conception of harm is central to a philosophy of nonviolence. However, I will argue that instead of implying resignation proper consideration of harm from a Stoic (and thus nonviolent) perspective helps to clarify what our rightful targets of resistance should be given the never ending myriad of causes demanding our attention. I maintain that such clarity, in turn, will serve to better illuminate ways in which Stoic thought can offer needed solace to the politically concerned while showing just what kind of resignation is implied by nonviolent philosophy.

From Canons of Peace to Shoots of Resistance

The Acorn, 2019

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On Becoming Worthy of Victory

Philosophy in the Contemporary World, 2019

While there has been no shortage of philosophical writings dealing with humanity’s great struggle... more While there has been no shortage of philosophical writings dealing with humanity’s great struggles (be they on issues of justice, war, the proper structure of the state, et al) there is a notable absence within academic philosophy in asserting a broad, overriding, and natural place for philosophical analysis regarding such issues—a role which can be crucial in making us better people (and thus capable of realizing a better world). In the first part of this paper, I will discuss the notable absence of certain character traits on the part of activists fighting for a better world that are essential for attaining the lofty goals protest movements aim for. I will then show that philosophy is uniquely suited for helping develop such traits (specifically when philosophy is seen as a practice). In the last part of this paper, I will discuss possible areas of philosophical exploration that would be particularly fruitful for making us better people. My intention is to ultimately help establis...

Gandhi Philosopher

Acorn, 2016

Author Meets Critics in advance

Acorn, 2016

On Radical Forgiveness, Duty, and Justice

The Heythrop Journal, 2014

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Gandhi’s Synthesis of Liberal and Communitarian Values: Its Basis and Insights

Journal of Indian Council of Philosophical Research, 2016

It is well known that notions of individual sovereignty, universal rights, and the duty to follow... more It is well known that notions of individual sovereignty, universal rights, and the duty to follow one's own conscience are central to the philosophy of Mahatma Gandhi. The importance Gandhi places on community, tradition, and fulfilling duties particular to one's place in life is no less noticeable in his writings. That such is the case may indicate an uneasy tension among different elements in Gandhian philosophy (especially from the perspective of the Western political philosophical tradition). In what follows I argue that an underlying harmony in Gandhi's philosophy can be noticed among such classic liberal and communitarian values given his overall views on self-realization. I will then show the value Gandhi's understanding has for contemporary philosophical debates between liberals and communitarians. It is well known that notions of individual sovereignty, universal rights, and the duty to follow one's own conscience are central to the philosophy of Mahatma Gandhi. The importance Gandhi places on community, tradition, and fulfilling duties particular to one's place in life is no less noticeable in his writings. That such is the case may indicate an uneasy tension among different elements in Gandhian philosophy (especially from the perspective of Western political/philosophical traditions). In what follows I argue that an underlying harmony in Gandhi's philosophy can be noticed among such classic liberal and communitarian values given his overall views on self-realization. I will then show the value Gandhi's understanding has for contemporary philosophical debates between liberals and communitarians.

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The Acorn Visions

Acorn, 2016

The Tension and Coherence of Love, Identification, and Detachment In Gandhi's Thought [Electronic Resource]

Mode of access: World Wide Web.. Title from title page screen (viewed on Sept. 13, 2006).. Thesis... more

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Gandhian Nonviolence as Not Presupposing Human Goodness

Positive Peace, 2010

Broadening the Category of Moral Injury to Better Grasp the Wrong of Violence

Peace and Hope in Dark Times, 2023

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Gandhi's Thought and Liberal Democracy by Sanjay Lal Philosophy

Philosophy, Gandhi's Thought and Liberal Democracy, Apr 15, 2019

Affirming a Vital Connection

The Acorn, 2017

Ahimsa as a Way of Life

The Acorn, 2017

Globalization, Gandhism and Free Trade

Man in India, 2010

Clarifying The Place Of Love In Gandhian Non-Violence

Acorn, 2015

Revolutionary Nondualism

The Acorn, 2019

Does Liberal Democracy Require a Gandhian Approach to Religion?

Moral Extensionism and Nonviolence: An Essential Relation?

The Peace of Nature and the Nature of Peace, 2015

Terrorism and the Necessity of Oppositional Clarification in the “War” Against It

Peace, Culture, and Violence, 2018

Gandhi, Epictetus, and Political Resistance

Civility, Nonviolent Resistance, and the New Struggle for Social Justice, 2019

From Canons of Peace to Shoots of Resistance

The Acorn, 2019

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On Becoming Worthy of Victory

Philosophy in the Contemporary World, 2019

Gandhi Philosopher

Acorn, 2016

Author Meets Critics in advance

Acorn, 2016

On Radical Forgiveness, Duty, and Justice

The Heythrop Journal, 2014

Download

Gandhi’s Synthesis of Liberal and Communitarian Values: Its Basis and Insights

Journal of Indian Council of Philosophical Research, 2016

Download

The Acorn Visions

Acorn, 2016

The Tension and Coherence of Love, Identification, and Detachment In Gandhi's Thought [Electronic Resource]

Mode of access: World Wide Web.. Title from title page screen (viewed on Sept. 13, 2006).. Thesis... more

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Why Anger?

2022 Society for Philosophy in the Contemporary World conference presentation, 2022

Especially within the current political climate, the alleged legitimacy of the place of anger m... more Especially within the current political climate, the alleged legitimacy of the place of anger merits serious philosophical reflection. Though many regard anger as a justified emotion that is indispensable for motivating social change, I will altogether question its value for social activism and discourse. My arguments will focus on two supposedly essential aspects of anger that are not often considered in the philosophical literature on the topic: 1. It is a reaction to feelings of powerlessness and lack of control. 2. It results from the perceived downgrading of one’s status. I maintain that the presence of either or both of these aspects in one’s dealings with the world underscore problematic philosophical understandings that can be thought of as more serious than any event which is thought to give rise to a person’s anger. Additionally, I will argue that the functional value of anger is (at best) questionable given the role other, less damaging, human emotions are capable of playing in producing good outcomes. Though this is a conclusion others have affirmed, I will argue that one need not deny the functional value of anger altogether to reject its overall importance for motivating moral action.

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GANDHI'S THOUGHT AND LIBERAL DEMOCRACY

In this paper, which is part of a larger book project I’ve taken on, I will consider issues that ... more In this paper, which is part of a larger book project I’ve taken on, I will consider issues that relate to the viability and justification of the liberal project from the standpoint of Gandhi’s philosophy. I will aim to go beyond simply showing Gandhi’s disagreements with modern day liberalism and seek to explicate specific remedies he offers regarding serious ailments that currently plague liberal society.

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GANDHI, EPICTETUS, AND POLITICAL RESISTANCE

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ON BECOMING WORTHY OF VICTORY: ASSERTING A NATURAL PLACE FOR PHILOSOPHY IN GLOBAL STRUGGLE

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PEACE AND JUSTICE STUDIES ASSOCIATION PRESENTATION

In “Globalization, Gandhism, and Free Trade” I offer a Gandhian critique of present day globaliza... more In “Globalization, Gandhism, and Free Trade” I offer a Gandhian critique of present day globalization from a respective religious, ethical, and economic perspective. It is in regard to the economic perspective that that paper is most relevant to the theme of this conference. Today I will give a brief overview of Gandhi’s concept of economic freedom (khadi) and the implications that concept has for dealing with climate change and the uplifting of marginalized communities (who bear the greatest burdens brought about by that change). The application of such ideas has been underway even in war torn places like Sri Lanka via the Gram Swaraj (Village Self-Governance) movement which has been elaborated on by A.T. Ariyaratne and claims success in 5000 local villages. Primarily using Gandhi’s words, I will discuss the viability for pursuing such efforts in our current world given institutional realities. My aim will be to illuminate ways, according to Gandhian philosophy, in which economic freedom can be pursued and attained by the less well off in spite of the lack of institutional support evident. Ultimately, I will try to show why, for Gandhi, it is not necessary to wait for great changes to occur among the top of the structural hierarchy for us to bring about a world of economic and thus climate justice.

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AFFIRMING A VITAL CONNECTION: NONVIOLENCE AND THE DISAVOWAL OF DEATH AS A HARM

Though it can be said that having freedom from the fear of death is a quality needed not just by ... more Though it can be said that having freedom from the fear of death is a quality needed not just by peace activists, it is in particular need of affirmation by those espousing a philosophy of nonviolence. This follows from the commonly offered assertion that violence (be it personal, institutional, or cultural) is required for protecting our lives. While there is a rich philosophical literature exploring the supposed harmfulness of death, the topic is scarcely discussed by peace theorists. In this paper, I will show the significance the topic has for more broadly showing the attractiveness of nonviolent philosophy given certain non-religious understandings of death that are well suited for advancing non-violence.

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Sanjay Lal

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