Economics in Gandhi and Po Chu-i: Religious Approach

Introduction: Economics in Gandhi and Po Chu-i

Economics in Gandhi and Po Chu-i is different in that both may not have delved deeply into organized religions like Confucianism or Buddhism, both demonstrated a profound understanding of religious thoughts regarding wealth and its distribution. This can be attributed to the temporal contexts they occupied, wherein materialism and progress became prominent, and traditional religious ideologies were gradually yielding to emerging materialistic ideas. The era witnessed a shift where wealth served as a measure for evaluating individuals and societies, with the dominance of the dollar in the economic realm.

In response to this trend, Gandhi, a discerning politician, recognized the growing significance of economic matters. Contrary to contemporary approaches, he favored religious scriptures, considering them “safer and sounder treatises” compared to modern economic textbooks (Gandhi 563). His astuteness allowed him to navigate the complexities of an era where morality was diminishing in the face of rapid material advancement.

Similarly, Po Chu-i, displaying a forward-thinking perspective, condensed the essence of ancient economy into a brief narrative. In his poem “Flower Market,” he recounted the tale of an elderly farmer from a distant locale who sighed over unpaid taxes. Both Gandhi’s essay and Po Chu-i’s “Flower Market” underscore the idea that religious and moral principles not only discourage the mere accumulation of wealth but also advocate for its equitable distribution, discouraging the hoarding of excessive riches.

Religion and Morality: Economics in Gandhi and Po Chu-i

Indeed, according to Gandhi, the realms of religion and morality are distinctly separate from the realm of wealth or material prosperity. He emphatically asserts that expecting moral progress in conjunction with material progress is a misguided notion. Gandhi contends that an increase in the possession of riches correlates with an augmentation of moral turpitude, emphasizing that wealth acts as an impediment to genuine spiritual growth (563). Essentially, morality and religion, as articulated by Gandhi, discourage the accumulation of wealth.

Supporting his argument, Gandhi references religious Scriptures, quoting passages such as “How hardly shall they that have riches enter into the kingdom of God.” Additionally, he cites commandments advising followers to “sell whatever thou hast and give to the poor” (563). The implication is that various religious teachings emphasize the detachment from material wealth. Furthermore, Gandhi points out that historical religious leaders often chose a life of poverty, opting to live among the less affluent.

Similarly, Po Chu-i, in his work, alludes to household customs related to the viewing of flowers during the peony season, framing them almost as religious rituals. This reference suggests that adherence to these traditions is regarded with the same reverence as religious practices. However, like the old farmer laborer in the poem, real people distance themselves from such practices, highlighting a universal tendency to eschew a fixation on material wealth (Chu-i 569). Whether it is rooted in ancient Chinese customs, moral principles, or divine religions, the consensus appears to be a collective aversion to excessive focus on material wealth.

Earning Money: Economics in Gandhi and Po Chu-i

However, it is noteworthy that these religious and moral doctrines do not discourage the acquisition of wealth; rather, they encourage adherents to earn money while emphasizing equal opportunities for all to secure their livelihoods. The crux of these laws lies in the subsequent responsibility of distributing earned wealth and providing for the needy and impoverished. Gandhi underscores this point by referencing religious Scriptures and also drawing on the example of the ancient Roman Empire, noting that Rome experienced a moral decline when it accumulated considerable material affluence. The absence of mechanisms for equitable distribution among the less fortunate was posited as a cause (Gandhi 561).

While both morality and religion advocate for the idea that material progress should benefit all members of society, the reality, according to Gandhi, diverges from this ideal. He criticizes the immorality inherent in industrial progress, asserting that factories have emerged at the cost of human lives, particularly those of men, women, and children (562). Gandhi introduces the notion that even gods would avoid visiting places marred by pollution caused by industrialization.

This accumulation of wealth, though, poses a conundrum, as it is deemed undesirable by both gods and morality. The poem by Po Chu-i further highlights this paradox, illustrating the farm laborer’s observation that the wealthy inhabitants of “the Royal City” selfishly indulge in expensive flowers instead of redistributing their wealth. The taxes imposed on such luxuries affect the poor disproportionately, emphasizing a stark contrast to moral principles. The rich, according to the poem, continue to amass money and wealth, a practice condemned by morality, as more than ten households suffer due to the extravagant spending of the affluent, leading to increased taxes for the less privileged (569).

Religion and Morality: Economics in Gandhi and Po Chu-i

Religion and morality vehemently discourage the hoarding of money, emphasizing the importance of keeping currency in circulation for the collective well-being of society. The reference to the “peony season” in the poem suggests a form of monetary circulation, but it is confined to the elite class and fails to benefit the entire community, as evidenced by the lament of the old farm laborer (569). This scenario underscores the limited impact of wealth circulation within certain segments of society.

Similarly, Gandhi contends that amassing wealth does not contribute even the slightest bit to one’s happiness, particularly when the affluent individuals refrain from assisting the less privileged. He points to the persistence of hunger in India, challenging the moral approval of progress in a world where such basic needs remain unmet. Gandhi reinforces his argument by quoting a universal religious maxim found in various religious texts, urging individuals not to worry about tomorrow and discouraging the practice of hoarding (563). This maxim conveys a shared belief across religions that neither religion nor morality sanctions the sight of a hungry beggar or an ailing patient lacking essential medications. Instead, both advocate for the distribution of wealth among the needy and impoverished.

Conclusion: Economics in Gandhi and Po Chu-i

In brief, both Gandhi and Po Chu-i share similar perspectives regarding the relationship between wealth, morality, and religion. They observe that a common practice involves using wealth as a yardstick to assess the morality of individuals and nations. However, Gandhi challenges this notion by citing historical examples, particularly the ancient Roman and Egyptian empires, which tell contrasting tales about the correlation between wealth and morality. Both thinkers assert that religion and morality discourage the mere possession of wealth and instead advocate for its equitable distribution. The emphasis is placed on avoiding the hoarding of wealth, as it proves beneficial not to the wealthy but to the less fortunate who, despite having little, bear the burden of taxes (Chu-i 569). Consequently, Gandhi and Po Chu-i align in their belief that material progress does not necessarily equate to moral progress and, in fact, the two may be incompatible. Moreover, both note that religious figures throughout history have not endorsed a life of affluence, reinforcing the idea that religion discourages the accumulation of wealth and advises adherents to abstain from such pursuits. Consequently, religion, according to their shared perspective, does not endorse blind material progress.

Works Cited: Economics in Gandhi and Po Chu-i

1. Chu-i. Po. “The Flower Market. “Reading the World; Ideas that Matter, edited by Michael Austin, Norton, 2015. pp. 569.
2. Gandhi, Mohndas. “Economic and Moral Progress. “Reading the World; Ideas that Matter, edited by Michael Austin, Norton, 2015. pp. 561-567.

Relevant Questions in Economics in Gandhi and Po Chu-i

1. How do Gandhi and Po Chu-i’s perspectives on wealth and morality align with or challenge conventional economic principles of their respective times?
2. In what ways do Gandhi and Po Chu-i’s views on wealth distribution and the role of material progress in society contribute to discussions on economic justice and equality?
3. How do Gandhi and Po Chu-i’s critiques of wealth accumulation and their advocacy for distribution resonate with contemporary economic challenges and debates, particularly in the context of global economic disparities?