Address delivered by the author on the 101st birthday celebration of Mahadev Govind Ranade, held at Poona on 18th January 1943. Please give us your feedback : www.facebook.com/syag21 Your opinion is very important to us. We appreciate your feedback and will use it to evaluate changes and make improvements in our book.

This book is a critical comparative study of Jotirao Phule and Bhimrao Ramji Ambedkar, modern India's two most prominent dalit leaders. Although they were not close contemporaries, they came to construct a firm structure of not only dalit ideology, but also dalit methodology to emancipate the oppressed and depressed sections of society. The book deals with their ideas in a new light highlighting aspects of convergence and contrast in their respective approach to philosophy, religion, society, and culture. It argues that deep down in his philosophic orientation, Phule was quintessentially closer to Gandhi than to Ambedkar. The author also contends that the usage of the term dalit exclusively in the caste-communitarian sense is essentially a product of post-independence political appropriation rather than social evolution. The book specifically brings to light the dynamics of humanism and nationalism on the one hand and that of communitarianism on the other in the context of twentieth-century colonial India. Notably, Gandhi is brought in the narrative to complete the triumvirate. Comprehensive and deeply grounded in primary research, this thought-provoking book will be indispensable for students and researchers of modern Indian history, sociology, political science, political thought, exclusion studies, dalit and subaltern studies, and South Asian studies. It will also appeal to those interested in the writings of Ambedkar and Phule.

This book explores the Indian tradition of liberalism through a critical intellectual biography of Valangaiman Sankaranarayana Srinivasa Sastri (1869–1946). A notable politician, diplomat and educationist in colonial India, Sastri was a founding member of the National Liberal Federation and was one of the leading liberals — often dismissed as ‘a body of sycophants and self-seekers’ — of the post-1918 period of Indian pre-independence history. Through Sastri, the book shines a light on the contributions of liberals in Indian political history and challenges the convenient binaries in Indian historiography. Examining the role that liberals like Sastri played in bridging the gap between the officials and the nationalists, it traces the practice of liberal politics in the post-1918 period of Indian nationalist struggle and the broader contours of Indian liberalism. Accessible, comprehensive and scholarly, this book will be of great interest to scholars and researchers of Indian history, especially the nationalist movement, political thought, and South Asian studies.

Quite distinct from the abundant literature available on Mahatma Gandhi, this historical biography attempts to articulate the historiography of India's freedom struggle, of which Gandhi was undoubtedly the central figure. Relooking at key issues and themes that have been raised in the research conducted over the past few decades, this is an interpretative essay that seeks to contextualize Gandhi and his ideology of ahimsa and satyagraha. Instead of focusing merely on Gandhi's personal life, Prof Bidyut Chakrabarty conceptualizes the evolution of his ideas in the context of anti-colonial nationalism. A nationalism of the Mahatma that for the first time in the history of the independence struggle reached every village and taluk of the state. A nationalism for a country and a society based on his principles of nai talim (new education) and sarvodaya (upliftment of all). But was it the right path and ideology for a new and emerging nation? Despite being Gandhi-centred, the biography is thus imbued with questions, which it attempts to answer. Through a unique study of one of the most prominent personalities of the twentieth century, it addresses areas of human concerns, which will always remain universal in scope and content.

B.R. Ambedkar, the architect of India's constitution, and M.K. Gandhi, the Indian nationalist, two figures whose thought and legacies have most strongly shaped the contours of Indian democracy, are typically considered antagonists who held irreconcilable views on empire, politics, and society. As such, they are rarely studied together. This book reassesses their complex relationship, focusing on their shared commitment to equality and justice, which for them was inseparable from anticolonial struggles for sovereignty. Both men inherited the concept of equality from Western humanism, but their ideas mark a radical turn in humanist conceptions of politics. This study recovers the philosophical foundations of their thought in Indian and Western traditions, religious and secular alike. Attending to moments of difficulty in their conceptions of justice and their languages of nonviolence, it probes the nature of risk that radical democracy's desire for inclusion opens within modern political thought. In excavating Ambedkar and Gandhi's intellectual kinship, Radical Equality allows them to shed light on each other, even as it places them within a global constellation of moral and political visions. The story of their struggle against inequality, violence, and empire thus transcends national boundaries and unfolds within a universal history of citizenship and dissent.

Dr. Bhimrao Ramji Ambedkar (1891–1956), popularly known as Babasaheb stands out for his relentless battle against caste discrimination. He was a voice for the marginalized of India’s demography that remained peripheral due to well-entrenched socio-economic and political prejudices. This book is an analytical account of how Ambedkar’s socio-political ideas evolved as part of his wider politico-ideological challenge against self-motivated designs for exploitation of human beings by human beings. The author contends that it was an ideological discourse that he built in a context when dominant nationalist viewpoints seem to have hardly left space for any other discourse to grow. The book argues that Ambedkar’s socio-political ideas were an outcome of his personal experiences of social atrocities which were justified as integral to the caste system. The book comprises six substantial chapters which delve into the socio-political ideas of BR Ambedkar, concentrating on those sets of ideas through which he established his claim as an original thinker in opposition to the dominant nationalist discourse. Unlike the most conventional studies of Ambedkar’s thoughts and ideas, the book provides a new methodological tool to decipher their conceptual roots. It is therefore argued that Babasaheb’s unique conceptualization of social justice was not just an outcome of his existential existence of being a Dalit, but an offshoot of his own understanding of liberalism as a mode of emancipating human beings from shackles of authority, power and domination. Examining Ambedkar’s ideas, the book charts and examines the growth and consolidation of constitutional democracy in India since it was inaugurated with the acceptance of the 1950 Constitution. It will be of interest to scholars in the fields of Indian political theory, South Asian politics and history.

Confluence of Thought is the first book to demonstrate the way in which Gandhi and King's socio-political ideas converge in terms of their origins, development and application.

Humanizing Humanity is distinctively framed advocacy of the ways in which the concept of humanity has been defended by various ideologues of India like Tagore, Gandhi, and Ambedkar. By grounding itself in the epistemology of intellectual history, the book delineates how these three major thinkers visualised the ways in which society can be better humanized. Such a process of humanization for these thinkers forms the bedrock of the trajectory in which humanity may be preserved, amidst intense authoritarianism and the violent quest for power by a small minority in the society. The book is an attempt at exploring the strands of inter-textuality that exist when Tagore, Gandhi and Ambedkar's thinking is situated in the ontic and epistemic context of a few humans' tendency to destroy humanity and the efforts of another section to create conditions for its preservation. Bidyut Chakrabarty does this by comparing the ways in which the Federalist Papers of the United States of America and the Indian Constitution manifest as quintessential texts that uphold the principles of liberty, equality, justice, and the protection of the weaker sections of society from structured strands of domination and exploitation.