Pathos for Peace

What truths do you hold to be self-evident?

Our discussions about revolutionary writings have indicated a central theme: most revolutionary action stems from the perception of a violation of some natural law given us simply for our humanity. (What or who or how these laws are determined is another topic for another day.) Rhetorical oration is powerful, but typically not powerful enough to incite revolution unless that rhetoric is founded in

Mahatma Ghandi abhorred violence and did everything he could to pass that distaste on to those who joined his cause. In his response to the non-violent-turned-violent protest in Ahmedabad, India, he used epideictic rhetoric to refocus the future motivations of his followers.

Where this address veers from the course of a traditional vituperatory rhetoric is where he places the blame. Ghandi does not vilify a third party; he has no King George. Ghandi blames those he is speaking to, and then himself, as responsible for nearly the same conduct they are protesting: harming another life. "Having done little to stop the violence we have been all participators in the sins that have been committed," he said to his followers. But "my responsibility is a million times greater than yours."

Having established his logic that their violence was senseless and not in their collective self-interest, he moves to a largely pathetic appeal. Ghandi understands that he is a largely loved and respected leader, and that his own suffering is more relatable than that of the strangers he cited in the opening thoughts of his speech. He uses this emotion as a motivator for those who resorted to violence to recommit to peace.

"I believe a seventy-two hours fast is easier for me than a twenty-four hours’ fast for you. And I have imposed on me a discipline which I can bear. If you really feel pity for the suffering that will be caused to me, I request that that pity should always restrain you from ever again being party to the criminal acts of which I have complained."