Preface 1. Introduction 2. Gandhi influenced 3. Henry Polak and the setting up of Phoenix settlement 4. Hermann Kallenbach and the move to Tolstoy Farm 5. Maganlal Gandhi and the decision to leave Sabarmati 6. Jamnalal Bajaj and the move to Sevagram 7. The top of the hourglass: Gandhi influenced 8. Gandhi's influence 9. Arne Naess: the ecological movement finds depth 10. Johan Galtung: peace research moves beyond war 11. E. F. Schumacher: economics as if people mattered 12. Gene Sharp: nonviolent activism becomes a political method 13. The bottom of the hourglass: Gandhi's influence.

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Gandhi as disciple and mentor

With the rise of globalization, American legal commentators are increasingly directing their attention at developments abroad. When commentators discuss changes in Africa, Asia, and Latin America, they frequently use the terms "westernization," "westernize," and "westernized." This language elevates the status of the West, framing it as the reference point for understanding changes in other parts of the world. In this essay, I draw from the fields of law, linguistics, and post-colonial studies to illuminate problems with this common practice of discussing changes in terms of westernization. I show that this discursive framework limits understandings about changes around the world and I expose normative problems that these limitations present. In light of these concerns, I propose substituting the language ofwesternization with alternative terminology.

The Language of Westernization in Legal Commentary

Theologian of synthesis: the dialectical method of Martin Luther King, Jr. as revealed in his critical thinking on theology, history, and ethics

This dissertation presents an exposition and development of Kenneth Burke's theory of guilt-purificationredemption (also referred to as the "redemption drama"), and then an application of that theory through a critical analysis of Martin Luther King, J r . ’s "I Have a Dream" speech. King's speech is treated as the "representative anecdote" of the moderate wing of the first phase of the civil rights movement. The speech became an authorizing text on race relations and provided the movement with an articulation of its logic and narrative form. Usually Burke's theory is seen as positing two primary modes of purification of guilt: victimage and mortification. This study develops aspects of the victimage/mortification family of purificatory modes not previously considered by Burke or Burkean scholars. It also identifies and develops two other categories of purificatory modes --purification through rhetorical transcendence and purification through images of change, movement, and dramatic catharsis--which have received little attention from Burkean scholars. In ”1 Have a Dream" King purifies African-Americans of guilt by a type of victimage/mortification in which black suffering under oppression performs an expiatory function. King's major mode of purification, however, is transcendence. King purifies black and white guilt by

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The Rhetoric of Redemption: A Development of Kenneth Burke's Theory of Guilt-Purification-Redemption and Its Application to Martin Luther King, Jr.'s "I Have a Dream" Speech.

Donald H. Smith

Papers

An Exegesis of Martin Luther King, Jr.'s Social Philosophy