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iRsSlw"><a class="RubricLk-gRWSOU fgWnkQ bric__lk" href="/magaze/books"><span class="RubricName-fVtemz cLxcNi">Books</span></a></div></div></div><h1 data-ttid="ContentHearHed" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ ContentHearHed-NCyCC iUEiRd NbxED hpJvIc">Gandhi for the Post-Tth Age</h1></div><div class="ContentHearAccredatn-lfctVB enhwXT ntent-hear__accredatn" data-ttid="ContentHearAccredatn"><div class="ContentHearDek-bIqFFZ Mtme">The in’s legacy is no longer secure, but he anticipated much about our current polil moment.</div><div class="ContentHearByle-kmPyCa gvUmxJ"><div class="ContentHearByleContent-dpPmNn DRFq"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl ContentHearByl-cZqgyJ bqbBYQ"><p class="ByleWrapper-jWHrLH ivtvgj byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span><a class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BaseLk-eNWuiM ByleLk-gEnFiw iUEiRd ggMZaT cXqSTL eErqIx byle__name-lk button" href="/ntributors/pankaj-mishra">Pankaj Mishra</a></span></span></p></div><time data-ttid="ContentHearPublishDate" dateTime="2018-10-15T05:00:00-04:00" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ ContentHearPublishDate-eIBicG iUEiRd kYZrFA kEBrdf">October 15, 2018</time></div></div></div></div><div class="LightboxWrapper-dxsWBV hhylRt"><div class="ContentHearLeadAsset-hGbumP iWPCcH lead-asset ContentHearLeadAssetWrapper-hfXHEc fTrSlG lead-asset--width-smallle" data-ttid="ContentHearLeadAsset"><figure class="ContentHearLeadAssetContent-kOfYSG dRGWbI"><div class="ContentHearLeadAssetContentMedia-bLEIpi jjhWdS lead-asset__ntent__photo"><span class="SpanWrapper-umhxW jvZaPI rponsive-asset ContentHearRponsiveAsset-bREgIb khLUzS"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jBCHht"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO KhjZz ContentHearRponsiveAsset-bREgIb khLUzS rponsive-image rponsive-image--expandable"><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w, 960w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w, 640w, 960w, 1280w, 1600w, 1920w, 2240w" siz="100vw"/><img alt="A black and whe photograph of Gandhi" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></picture></div></div></span><div class="CaptnWrapper-jSZdqE iTuhkZ ptn ContentHearLeadAssetCaptn-hPWmSN kuCzGS"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ CaptnText-bHjzlu iUEiRd hWyo iXWezO ptn__text">Inequaly, Gandhi believed, left Wtern mocraci open to totalarianism.</span><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ CaptnCred-ejegDm iUEiRd iicloT jbIJNS ptn__cred">Photograph om Time Life Pictur / Mansell / The LIFE Picture Collectn / Getty</span></div></div></figure><div 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data-ttid="ArticlePageChunks" class="ArticlePageChunks-fLyCVG Uozmo"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 ArticlePageChunksGrid-hfxa bjczjj grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="BodyWrapper-kufPGa bDyAMU body body__ntaer article__body" data-journey-hook="client-ntent" data-ttid="BodyWrapper"><div class="body__ner-ntaer"><figure data-ttid="IameEmbed" class="IameEmbedWrapper-sc-dRedg cjyRVU iame-embed"><div data-ttid="IameEmbedContaer" class="IameEmbedContaer-hptgUZ fXVBaX"><div class="IameEmbedAspectRatWrapper-hFVJps BKpgQ"><iame class="IameEmbedContent-cMdiev csnuAY IameEmbedContent lazyload" height="90" width="100%" sandbox="allow-scripts allow-same-orig allow-popups" tle="Embedd Frame" data-src=" allowfullscreen="" allow="toplay *; encrypted-media *; clipboard-wre; toplay; fullscreen; picture--picture"></iame></div></div></figure><p class="has-dropp has-dropp__lead-standard-headg paywall">In 2015, South Ai, where Mohandas Gandhi lived om 1893 to 1914, a statue of him was faced by protters. The followg year, the Universy of Ghana agreed to remove Gandhi’s statue om s mp, after an onle mpaign wh the (misspelled) hashtag #Ghandimtfall charged the Indian lear wh racism agast black Ains. Compared wh other recent targets of polil inoclasts—stalwarts of the Conferacy and Cecil Rhos—Gandhi seems an unlikely symbol of racial arrogance. <a href=">Nelson Manla</a> claimed that Gandhi’s tactics offered “the bt hope for future race relatns”; <a href=">Mart Luther Kg, Jr.</a>, held Gandhi up as a mol; s before that, black activists such as Adam Clayton Powell, Sr., and Benjam Mays were enthralled by the phenomenon of an Indian leadg people of lor the mpaign agast Brish lonialism India. Yet Gandhi’s legacy is no longer secure even his own untry. The Indian Prime Mister, <a href=">Narendra Modi</a>, c V. D. Savarkar, a far-right Hdu supremacist who was acced of volvement Gandhi’s assassatn, 1948, as his iologil mentor. A portra of Savarkar, who loathed Gandhi for beg too soft on mori, hangs the Indian Parliament buildg.</p><p class="paywall">Even some left-leang wrers have recently argued that Gandhi mt fall. In “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The South Ain Gandhi</a>” (2015), Ashw Dai and Goolam Vahed pict him as a pro-Brish lawyer, who worked wh the untry’s whe-supremacist polics to promote his Indian patrts at the expense of black South Ains. In “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The Doctor and the Sat</a>,” Andhati Roy dicts Gandhi for his failure to unequivolly nmn the Hdu ste system, llg him a “Sat of the Stat-Quo.” The Marxist cric Perry Anrson, his sthg acunt of Indian natnalism, “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The Indian Iology</a>” (2012), charg that Gandhi’s “tellectual velopment” was “arrted by tense relig belief.”</p><p class="paywall">Some of the reasssments may have been provoked by the halo surroundg Gandhi, which has shone brightly ever sce Richard Attenborough’s Osr-wng b-pic, 1982. It was only then that bumper-sticker hoi Gandhi never uttered—“Be the change you wish to see the world”—were attributed to him. (Donald Tmp tweeted one of the fake quot durg his Printial mpaign, 2016: “First they ignore you, then they lgh at you, then they fight you, then you w.”) As Gandhi disappeared to T-shirts and Apple advertisements, was easy to fet that this big-eared, cuddly in of popular culture rpond to an unprecentedly vlent and unstable perd human history, begng wh the tensifitn of imperialism and globalizatn the late neteenth century and ntug through two world wars. “Polics encircle today like the il of a snake om which one nnot get out, no matter how much one tri,” Gandhi once said. “I wish therefore to wrtle wh the snake.” His prolific wrgs that turbulent era spired thkers as disparate as W. E. B. Du Bois and Rehold Niebuhr.</p><p class="paywall">Today, Gandhi’s polil thought ronat aga. In recent years, many scholars have asserted that he has much to say about the issu that make our prent moment so volatile: equaly, rentment, the rise of magoguery, and the breakdown of mocratic ernance. In several pneerg books and articl, the Indian thker Ashis Nandy has prented Gandhi as boldly nontg the “hyper-mascule” polil culture of his time, which sanctified “stutnalized vlence and thls social Darwism.” Wrers such as Ajay Skaria, Shti Kapila, Uday S. Mehta, Kana Mantena, and Faisal Devji prent a radil figure, who, divergg om the domant iologi of liberalism, natnalism, and Marxism, sisted on the need for self-transformatn, moral persuasn, and sacrifice. The origs of Gandhi’s world view Europe’s f--siècle culture are also beg clearer: Leela Gandhi persuasively lks her great-grandfather’s outlook to an antimaterialist tradn that flourished late-neteenth-century Bra. She se him as refashng mocracy, opposn to a wispread strivg for the will to power, to a “spirual regimen of imperfectnism.”</p><p class="has-dropp has-dropp__lead-standard-headg paywall">“<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">Gandhi: The Years That Changed the World, 1914-1948</a>” (Knopf), the send and ncludg volume of Ramachandra Guha’s bgraphy, offers a more nventnal acunt. It vers the most wily known part of Gandhi’s life—the four s, followg his South Ain sojourn, when he emerged as the lear of the Indian eedom movement. Known as the Mahatma (an honorific meang “great soul”), he beme famo worldwi as a practner of nonvlent ristance.</p><p class="paywall">Guha’s prev volume tablished how Gandhi, born 1869 to a fay of senr admistrators the prcely stat of Wtern India, went to Bra at the age of neteen, to tra as a lawyer—the first time he had travelled outsi his home regn. Afterward, South Ai, workg as a lawyer and a muny anizer for the untry’s Indian populatn, he lived near-total isolatn om events Brish-led India, absorbed by his readgs the Bible, Rk, and Tolstoy and his experiments vegetarianism, medatn, and celibacy. Guha claims that Gandhi, the first four s of his life, “may never have spoken to a sgle Indian peasant or worker (or landlord or moneylenr) livg or workg India.”</p><div><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--article-mid-ntent" role="prentatn" aria-hidn="te"><div class="nsumer-marketg-un__slot nsumer-marketg-un__slot--article-mid-ntent nsumer-marketg-un__slot---ntent"></div><div class="journey-un"></div></div></div><p class="paywall">The send volume of Guha’s bgraphy, more than a thoand pag long, begs wh an acunt of how Gandhi, returng to India at the age of forty-five, set about faiarizg himself wh his untry’s reali, pecially s great mass of poor people. Inially, Gandhi hoped to work for polil reform as a loyal subject of the Brish Empire. Once he was exposed to the btal facts of Brish le—most notably, the massacre of nearly four hundred unarmed civilians the cy of Amrsar, 1919—Gandhi turned rolutely anti-imperialist. In 1920, he lnched his first nonvlent mpaign agast the Brish, and wh a few years he had transformed the Indian Natnal Congrs, hherto a party of upper-class Indians, to a vigoro mass movement. In 1930, he achieved ternatnal fame wh the Salt March, a prott agast a Brish-imposed tax on salt, which talyzed civil-disobedience mpaigns across the natn.</p><div data-attr-viewport-monor="le-recirc" class="le-recirc-wrapper le-recirc-observer-target-1 viewport-monor-anchor"></div><p class="paywall">Four years later, however, Gandhi rigned om the Congrs, unhappy wh s abily to embrace nonvlence not merely as a polilly expedient tactic but as a fundamental duty. From then on, he returned only briefly to active polics, most strikgly 1942, as the head of an anti-Brish uprisg lled the Qu India movement. In the last and a half of his life, he preferred to foc on buildg India “om the bottom up”: he fought agast the social practice of untouchabily; vised methods of pedagogy and sanatn for ral Indians; and promoted spng, weavg, and other handicrafts as a superr alternative to top-down mornizatn a untry largely populated by peasants. A day before he was murred, Guha wr, Gandhi asserted that “the Congrs should be disband,” sce had “outlived s e.” Far-right Hdu supremacists had always srned Gandhi for his rejectn of nventnal polics; they nspired to assassate him jt as he was tryg to lm murro passns partly ced by them.</p><p class="paywall">Guha’s prev volume mataed, the face of much accumulatg evince, that Gandhi, his years South Ai, was “among apartheid’s first opponents.” It would have been more accurate to say that the young and llow Gandhi failed to regnize the necsy of a broar stggle agast racial-ethnic supremacism; 1906, he volunteered as a stretcher-bearer wh Brish forc as they savagely cshed a Zulu uprisg. The new volume likewise shows Guha to be admirably dtr examg multiple archiv, and diligent his mastery of the arna of Indian polics, but a b languid his analys. Gandhi appears his acunt as a symbol of India’s imperilled secular natnalism, whose “ias on relig pluralism and terfah harmony speak directly to the world we live and labour .” This bland do-goor has ltle of the “sublime madns” that Niebuhr intified the man who wrtled wh the snake of polics.</p><p class="paywall">Argug that Gandhi’s stock should rise, Guha wr that he “is still relevant on acunt of the method of social prott he pneered.” This is undoubtedly te, attted by the ubiquy of boytts, strik, llective vigils, and other techniqu that Gandhi pneered, or practiced, wh world-historil rults. Activists fightg for the environment, for refuge’ and immigrants’ rights, and agast racial discrimatn and vlence ntue to be spired by satyagraha, Gandhi’s neologism meang nonvlent direct actn. The aim of satyagraha was to aroe the nscience of opprsors and vigorate their victims wh a sense of moral agency. Gandhi’s unique mo of fiance, Niebuhr observed as early as 1932, not only works to “rob the opponent of the moral nce by which he intifi his terts wh the peace and orr of society.” It also purg the victim’s rentment of the “egoistic element,” producg a purer “vehicle of jtice.”</p><div class="Contaer-bkChBi byNLHx"></div><p class="paywall">Certaly, Gandhi, the rourceful activist, the imprar of nonvlent ristance, nnot be expunged om history as briskly as his statu. But there is also a se, which Guha do not make, for seeg Gandhi as far more tellectually gen. In “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The Impossible Indian</a>” (2012), Faisal Devji, the most stimulatg of recent wrers on Gandhian thought, lls him “one of the great polil thkers of our tim”—an asssment not ncelled out by the strgent acunt of Gandhi’s fads, folli, and absurdi equently offered by his crics. Far om beg a paragon of virtue, the Mahatma remaed until his ath a rtls work progrs. Prone to mtg what he lled “Himalayan blunrs,” he did not lose his pacy to learn om them, and to enlist his opponents his search for a mutually satisfactory tth.</p></div></div></div><div class="GridItem-buujkM fVLMby grid--em grid-layout__asi"><asi class="PersistentAsiWrapper-VGrR daRVRt persistent-asi" style="posn:absolute;top:to;height:to" data-ttid="PersistentAsiWrapper"><div class="StickyBoxWrapper-jfYB jxBcTH sticky-box"><div class="StickyBoxPrimary-dzWDWL cdhYoN sticky-box__primary"><div class="AdWrapper-dQtivb fZrssQ ad ad--rail"><div class="ad__slot ad__slot--rail" data-no-id="dmswb"></div></div><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--display-rail" role="prentatn" aria-hidn="te"><div class="nsumer-marketg-un__slot nsumer-marketg-un__slot--display-rail"></div><div class="journey-un"></div></div></div><div class="StickyBoxPlaceholr-grPmrg dxAvXx"></div></div></asi></div></div><div data-ttid="RowWrapper" class="RowWrapper-UmqTg HEhan full-bleed-ad row-mid-ntent-ad"><div class="StickyMidContentAdWrapper-fSBzwl drzyIa ad-stickymidntent"><div class="AdWrapper-dQtivb fZrssQ ad ad--mid-ntent should-hold-space"><div class="ad__slot ad__slot--mid-ntent" data-no-id="l1cdkt"></div></div></div></div><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 ArticlePageChunksGrid-hfxa bjczjj grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="BodyWrapper-kufPGa bDyAMU body body__ntaer article__body" data-journey-hook="client-ntent" data-ttid="BodyWrapper"><div class="body__ner-ntaer"><p class="paywall">Satyagraha, lerally translated as “holdg fast to tth,” obliged protters to “always keep an open md and be ever ready to fd that what we believed to be tth was, after all, untth.” Gandhi regnized early on that societi wh diverse populatns hab a post-tth age. “We will never all thk alike and we shall always see tth agments and om different angl of visn,” he wrote. And even Gandhi’s harsht tractors do not ny that he steadfastly fend, and eventually sacrificed his life for, many valu unr asslt today—fellow-feelg for the weak, and solidary and sympathy between people of different natns, religns, and rac.</p><p class="has-dropp has-dropp__lead-standard-headg paywall">No one would be ls surprised than Gandhi by neo-Fascist upsurg what he lled “nomal” Wtern mocraci, which his view were merely better at ncealg their foundatns of vlence and exploatn than explicly Fascist natns were. He thought that mocracy the Wt was “clearly an impossibily so long as the wi gulf between the rich and the hungry lns persists,” and as long as legislators act like a “prostute”—his famo term for the Brish Parliament—and voters “take their cue om their newspapers which are often dishont.”</p><p class="paywall">Te mocracy, or swaraj, volved much more participatn om cizens, he believed; required them to be self-le wh self-rtrat, polics wh ethics. Turng his back on his middle-class origs, he brought lns of peasants to polil life. To him, the age of mocracy—“this age of awakeng of the poort of the poor”—was a e for celebratn, and he nceived of mocracy as somethg that “giv the weak the same chance as the strong,” which “equali based on posssn and non-posssn, lour, race, creed or sex vanish.”</p><p class="paywall">People the Wt, Gandhi argued, merely “image they have a voice their own ernment”; stead, they were “beg exploed by the lg class or ste unr the sacred name of mocracy.” Moreover, a regime which “the weakt go to the wall” and a “few palist owners” thrive “nnot be staed except by vlence, veiled if not open.” This is why, Gandhi predicted, even “the stat that are today nomally mocratic” are likely to “bee ankly totalarian.”</p><p class="paywall">Many other anti-lonial activists and thkers also saw Fascism and imperialism as “the two fac” of a “yg palism,” the words of Jawaharlal Neh, Gandhi’s close associate and India’s first Prime Mister. Gandhi’s crique of Wtern-style polics, however, extend to s unrpngs of polil and enomic liberalism, and s central assumptn: that material progrs and dtrial expansn uld ntue whout vastatg polil and environmental nsequenc.</p><div data-attr-viewport-monor="le-recirc" class="le-recirc-wrapper le-recirc-observer-target-2 viewport-monor-anchor"></div><p class="paywall">“Indtrialism,” he argued 1931, “pends entirely on your pacy to explo, on foreign markets beg open to you, and on the absence of petors.” But tensified petn om Asian and Ain untri uld change everythg, he warned prciently, s before the rise of Cha and India as palist enomi plunged once powerful natns of the Wt to irreversible enomic cle and polil crisis. Unlike Neh and many post-lonial lears, Gandhi rived no satisfactn om the prospect of heavily centralized Asian and Ain stat dtrializg and tchg up wh their Wtern overlords. He lculated early on the environmental sts of dtrial progrs by populo untri: 1928, he wrote, “If an entire natn of 300 lns”—India’s populatn at the time—“took to siar enomic exploatn, would strip the world bare like locts.”</p><p class="paywall">For the reasons and others, Gandhi thought that was not enough to mand liberatn om “exploatn and gradatn,” as socialists tend to do. In 1925, an article tled “What of the Wt?,” he argued that those who wished to “shun the evils of pal” would have to do nothg ls than wholly “revise the view pot of pal,” achievg an outlook which “the multiplicy of material wants will not be the aim of life.” Ined, Gandhi’s crique of morn civilizatn hged on what he saw as s refal to regnize lims. To a civilizatn shaped by unappeasable human will and ambn Gandhi unterposed a civilizatn anized around self-limatn and ethil nduct. “We shall cease to thk of gettg what we n, but we shall cle to receive what all nnot get,” he wrote. “The only real, dignified, human doctre is the greatt good of all, and this n only be achieved by uttermost self-sacrifice.”</p><p class="has-dropp has-dropp__lead-standard-headg paywall">Gandhi baffled many of his lleagu addn to his enemi, as Guha relat. His unabashed votn of quasi-relig valu polics and his key value of self-sacrifice are also likely to disncert many rears today. Such assertns as “Jt as one mt learn the art of killg the trag for vlence, so one mt learn the art of dyg the trag for non-vlence” set him stark opposn to the utily-maximizg premis of Wtern polil enomy. But Gandhi’s radilly different nceptn of the human beg, and s relatnship wh others, giv his ias an ner herence. Asked 1947 by the director-general of <em class="small">UNESCO</em> to ntribute to the then new and growg disurse surroundg human rights, Gandhi retorted that he had “learnt om my illerate but wise mother that all rights to be served and prerved me om duty well done. . . . The very right to live acc to only when we do the duty of cizenship of the world.”</p><p class="paywall">At every pot, Gandhi still upends morn assumptns, sistg on the primacy of self-sacrifice over self-tert, dividual obligatns over dividual rights, renunciatn over nsumptn, and dyg over killg. What were the sourc of Gandhi’s relentlsly untertuive thought, and what mak ronate our time?</p><p class="paywall">Gandhi’s vout Hduism, his vow of celibacy, and his penchant for wearg a locloth and spng tton ma him seem like an Indian mendint—“a fakir of a type well known the east,” Wston Churchill’s ntemptuo judgment. In fact, Gandhi, a voted rear of the Bible, was, as Pope John Pl II once said, “much more of a Christian than many people who say they are Christians,” and the ept fluenc on him were largely European and Amerin. Immersed an Anglo-Amerin untercultural tradn, he unted Emerson, Thore, and John Rk as his gus, borrowg om Rk the notn of the digny of manual labor. His emphasis on duty me om Gieppe Mazzi. Gandhi closely read the gay socialist Edward Carpenter, who strsed the ethil and spirual dimensn of mocracy while diststg s stutnal apparat, pecially the centralized burecratic state. Livg South Ai, Gandhi rrpond wh Tolstoy, who lled him his “spirual heir.” Guha scribed his first volume how the Catholic wrer G. K. Chterton helped spire Gandhi’s ma ntributn to polil theory, “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">Hd Swaraj</a>” (1909). Gandhi absorbed many ias osmotilly durg an era when a range of artists and thkers, om William Morris to D. H. Lawrence, plored the ndn of human begs dtrial productn and their entrapment the sh nex, and emphasized terpennce over dividualism.</p><p class="paywall">Tim Rogan’s book, “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The Moral Enomists: R. H. Tawney, Karl Polanyi, E. P. Thompson, and the Crique of Capalism</a>” (2017), ably renstcts the first extensive crisis of liberalism, durg which Gandhi began to explore how to “revise the view pot of pal.” In the late neteenth century, the procs of globalizatn was as disptive as is today. It had started to bee clear that, as Rogan wr, “mutual utily—ratnal, self-terted actors meetg markets overseen by a night watchman state—was not a sufficient basis for social orr.” The social ntract was breakg down across Europe, and those disaffected wh the “social philosophy of laissez-faire” beme vulnerable to thorarian figur and “nceptns of a strong, unifyg state.” Gandhi was thoroughly alert to this dangero shift, eerily faiar our own age of polarized, sectarian polics. “The vlence of private ownership,” he once said, “is ls jur than the vlence of the State.”</p><p class="paywall">The moral enomists argued agast the polil philosophy of liberalism, which saw the protectn of life and property as the ma impulse of social and polil life. R. H. Tawney, a relig socialist, beltled the ncept of enomic man, and argued for a more exalted notn of human motiv. Karl Polanyi, a refugee om Fascist Europe, beme nvced that Fascism, “the most obv failure of our civilizatn,” was the nsequence of subordatg human needs to the market, and he lled for “eedom om enomics.” Gandhi likewise argued that, “at every ccial moment, the new-fangled enomic laws have broken down practice. And natns or dividuals who accept them as guidg maxims mt perish.”</p><p class="paywall">Gandhi was obssed wh the dangers to human eedom om hyperanized stat, enomic lcul, and technocraci, and he anticipated the many mid-century Amerin and European tellectuals who grappled wh the most obv failure of their civilizatn: the eptn of barbarism the heart of the morn Wt. Gandhi saw the lk between European imperialism Asia and Ai and totalarianism Europe s before Hannah Arendt elaborated on “<a data-offer-url=" class="external-lk" data-event-click="{"element":"ExternalLk","outgogURL":"" href=" rel="nofollow noopener" target="_blank">The Origs of Totalarianism</a>” (1951). He also regnized, well before such Catholic thkers as Simone Weil and Jacqu Mara, that new nceptns of social terpennce, dividual agency, and smopolan rponsibily were need to save the world om the lns of dividualism and llectivism. But, then, Gandhi had a broar experience of the world than the moral enomists, the Christian humanists, or even the German refuge om Nazism; he had been forced to asss morn Wtern mocraci very early the twentieth century, and om the vantage pot of their profoundly unmocratic Asian and Ain outposts.</p><p class="paywall">Most important, he vised a mo of ristance that skillfully fed mass polics wh a moral imperative—to end the vic cycle of vlent antagonism and to prepare the ground for mutual toleratn. Satyagraha, which prumed a basic mment to dialogue on all sis, was likely to be impotent agast Nazism or any other genocidal iology. But remas a matchls polil means to rencile clashg terts diverse and act societi, largely bee acmodat Gandhi’s proto-postmorn view that tths polics are variably partial and ntgent. A satyagrahi ought to give “his opponent the same pennce and feelgs of liberty that he rerv to himself and he will fight by flictg juri on his own person.” Mara rrectly scribed satyagraha as “spirual warfare.” Gandhi claimed that those engaged satyagraha were “te warrrs,” fearls enough to never rort to arms—as opposed to the wards driven by fear to vlence.</p></div></div></div><div class="GridItem-buujkM fVLMby grid--em grid-layout__asi"><div class="StickyBoxWrapper-jfYB jxBcTH sticky-box"><div class="StickyBoxPrimary-dzWDWL cdhYoN sticky-box__primary"></div><div class="StickyBoxPlaceholr-grPmrg dxAvXx"></div></div></div></div><div data-ttid="RowWrapper" class="RowWrapper-UmqTg HEhan full-bleed-ad row-mid-ntent-ad"><div class="StickyMidContentAdWrapper-fSBzwl drzyIa ad-stickymidntent"><div class="AdWrapper-dQtivb fZrssQ ad ad--mid-ntent should-hold-space"><div class="ad__slot ad__slot--mid-ntent" data-no-id="643z9x"></div></div></div></div><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 ArticlePageChunksGrid-hfxa bjczjj grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="BodyWrapper-kufPGa bDyAMU body body__ntaer article__body" data-journey-hook="client-ntent" data-ttid="BodyWrapper"><div class="body__ner-ntaer"><p class="paywall">This was a new way of achievg moral agency the most opprsive circumstanc. Yet, as Faisal Devji wr, Gandhi was no humanarian, ncerned above all wh amelratg sufferg. Rather, “temptg vlence orr to nvert by the force of sufferg to somethg que unexpected” was at the re of his polics. “Mere appeal to reason do not answer where prejudic are age-long,” Gandhi poted out. “The peratn of the heart om sufferg.”</p><p class="has-dropp has-dropp__lead-standard-headg paywall">All this seems far removed om the ratnal bat and discsns that we assume are the way to build public nsens and rm ernment policy mocraci. But Gandhi realized that mocratic polics, as the philosopher Martha Nsbm has poted out, “mt learn how to cultivate the ner world of human begs, equippg each cizen to ntend agast the passn for domatn and to accept the realy, and the equaly, of others.” Moreover, a profound philosophil nvictn lay behd the munal endurance of pa and the refal to retaliate. Gandhi believed that society is much more than a social ntract between self-seekg dividuals unrpned by the le of law and stctured by stutns; is actually found upon sacrificial relatnships, whether between lovers, iends, or parents and children.</p><p class="paywall">Gandhi uld see that public life anized around a morally ntral nceptn of private terts is always likely to generate to feroc petn and vlent ercn. “Unrtricted dividualism is the law of the beast of the jungle,” he warned. It unrm social hn, and, fally, creat the ndns for what the social ntract is meant to preclu: a war of all agast all.</p><div data-attr-viewport-monor="le-recirc" class="le-recirc-wrapper le-recirc-observer-target-3 viewport-monor-anchor"></div><p class="paywall">As Tmp’s tra wars, travel bans, portatns, and naturalizatns monstrate, an obssn wh prervg what one has n quickly lead to privg others of their human digny. Gandhi would have regnized immediately that the source of Tmp’s power li stokg people’s fear that the material terts of their natn, race, or class will not survive unls thls measur are taken. He worked for much of his life precisely such an ferno of existential terrors and predatory fantasi, when celty the name of self-prervatn received sgularly wi sanctn.</p><p class="paywall">It was a man of the far right, nsumed by survivalist anxieti about the “Hdu natn,” who shot Gandhi three tim the cht and the abdomen on the eveng of January 30, 1948. Gandhi, who built an entire world view based on the nonvlent imperative of self-sacrifice, had looked forward to his assassatn. Havg survived a prev attempt on his life that same month, he ma no effort to improve his secury and, the night before his murr, told a close nfidant of his wish to receive a “bullet my bare cht.” His executner failed to realize that he was merely helpg Gandhi to perfect the “art of dyg” and to nsummate his smopolan duty as a cizen of the world—the sacrifice of onelf for others. Many more of Gandhi’s statu may fall the prent climate of fur revisnism. But the Mahatma will rema, his sublime madns, a nsistently illumatg gui through the labyrth of ratnal self-tert, and through our own yg landsp of liberalism and mocracy. ♦</p></div></div></div><div class="GridItem-buujkM fVLMby grid--em grid-layout__asi"><div class="StickyBoxWrapper-jfYB jxBcTH sticky-box"><div class="StickyBoxPrimary-dzWDWL cdhYoN sticky-box__primary"><div class="AdWrapper-dQtivb fZrssQ ad ad--rail"><div class="ad__slot ad__slot--rail" data-no-id="rje"></div></div><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--display-rail" role="prentatn" aria-hidn="te"><div class="nsumer-marketg-un__slot nsumer-marketg-un__slot--display-rail"></div><div class="journey-un"></div></div></div><div class="StickyBoxPlaceholr-grPmrg dxAvXx"></div></div></div></div></div><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 PaywallInleBarrierWhWrapperGrid-fyrGfS kLQIUk grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="body body__le-barrier article__body"><div class="ntaer ntaer--body"><div class="ntaer--body-ner"><asi class="PaywallInleBarrierWrapper-iBnuqk lfXXa-D" data-ttid="PaywallInleBarrierWrapper"><div class="ConsumerMarketgUnThemedWrapper-iUTMTf jssHut nsumer-marketg-un nsumer-marketg-un--paywall-le-barrier" role="prentatn" aria-live="pole" aria-hidn="te"><div class="nsumer-marketg-un__slot nsumer-marketg-un__slot--paywall-le-barrier"></div><div class="journey-un"></div></div></asi></div></div></div></div></div></div></div><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 ContentWrapperGrid-fvkmBv brYtrA grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="body body__ntaer"><div class="ntaer ntaer--body"><div class="ntaer--body-ner"></div></div></div></div></div></div></article><div class="ContentFooterWrapper-jVNdRG dTJkpP ArticlePageContentFooterGrid-ccsXYy eMZRHU article-body__footer"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><footer class="ContentFooterMagazeDisclaimer-gzKAqo iZIuUU" data-ttid="MagazeDisclaimerWrapper">Published the prt edn of the <a href="/magaze/2018/10/22" data-reactroot="">October 22, 2018</a>, issue, wh the headle “The Great Protter.”</footer></div></div><div data-ttid="RowWrapper" class="RowWrapper-UmqTg HEhan"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"></div></div></div><div data-ttid="RowWrapper" class="RowWrapper-UmqTg HEhan"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div class="ContributorsWrapper-eNpWFu GWFsc ntributors" data-ttid="Contributors"><div class="ContributorBWrapper-bnVHbt gMon"><div class="ContributorBContent-ubQdr jZTSSi"><div class="ContributorBHear-ledood XOIEx"></div><div class="ContributorBB-fBolsO giFhKz"><a href="/ntributors/pankaj-mishra">Pankaj Mishra</a> most recently published “<a href=">Bland Fanatics: Liberals, Race, and Empire</a>.” His novel “<a href=">Run and Hi</a>” will be published 2022.</div><div class="ContributorBFooter-brqDlv ezUmSv"></div></div></div></div></div></div></div><div data-ttid="RowWrapper" class="RowWrapper-UmqTg HEhan"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em grid-layout__ntent"><div data-ttid="TagCloudWrapper" class="TagCloudWrapper-gGgndx ctyZyK ContentFooterTagCloud-krQmRG ZLGh"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ TagCloudSectnHear-cOforY iUEiRd bPyAoD kQQRmu">More:</span><a href="/tag/mahatma-gandhi" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BaseLk-eNWuiM TagCloudLk-kvjZFu iUEiRd ggMZaT gFob hIhJOI"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ TagCloudName-eAUnLd iUEiRd gwIVBQ bUkXwu">Mahatma Gandhi</span></a><a href="/tag/bgraphi" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BaseLk-eNWuiM TagCloudLk-kvjZFu iUEiRd ggMZaT gFob hIhJOI"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ TagCloudName-eAUnLd iUEiRd gwIVBQ bUkXwu">Bgraphi</span></a><a href="/tag/books" class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BaseLk-eNWuiM TagCloudLk-kvjZFu iUEiRd ggMZaT gFob hIhJOI"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ TagCloudName-eAUnLd iUEiRd gwIVBQ bUkXwu">Books</span></a></div></div></div></div><div data-ttid="ContentFooterBottom" class="ContentFooterBottom-jwWZfC kcbyiW"><div class="ContentFooterNewsletterContentWrapper-bmjtna kixtae"><div class="GridWrapper-cAzTTK kHBDeH grid grid-margs grid-ems-2 grid-layout--adrail narrow wi-adrail"><div class="GridItem-buujkM stRKV grid--em 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summary-em__image-lk summary-em-trackg__image-lk" href="/magaze/2011/05/02/the-ner-voice-pankaj-mishra" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-1" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="The Inner Voice" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="SummaryItemContent-eiDYMl ldWYvC summary-em__ntent"><div class="RubricWrapper-dKmCNX kImuKS bric bric--disvery SummaryItemRubric-dguGKN fYiFyD summary-em__bric"><span class="RubricName-fVtemz cLxcNi">Books</span></div><a class="SummaryItemHedLk-civM cZPaWG summary-em-trackg__hed-lk summary-em__hed-lk" data-ponent-type="recirc-river" data-recirc-id="em-hed-1" data-recirc-pattern="summary-em" href="/magaze/2011/05/02/the-ner-voice-pankaj-mishra" target="_self"><div class="SummaryItemHedBase-hiFYpQ iIjKeM summary-em__hed" data-ttid="SummaryItemHed">The Inner Voice</div></a><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb USLvL summary-em__image-lk summary-em-trackg__image-lk" href="/magaze/2011/05/02/the-ner-voice-pankaj-mishra" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-1" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="The Inner Voice" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ SummaryItemDek-CRfsi iUEiRd jxOIpm cPtisA summary-em__k">Gandhi’s real legacy.</div><div class="SummaryItemByleWrapper-boCfbi hYsZi summary-em__byle-date-in"><div class="SummaryItemBaseByle-fFbXkY cgDBtc summary-em__byle"><div class="summary-em__byle__ntent"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl"><p class="ByleWrapper-jWHrLH dSEWiO byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span>Pankaj Mishra</span></span></p></div></div></div></div></div></div><div class="SummaryItemWrapper-iwvBff hlYhBH summary-em summary-em--article summary-em--no-in summary-em--text-align-left summary-em--layout-placement-text-below-sktop-only summary-em--layout-posn-image-right summary-em--layout-proportns-33-66 summary-em--si-by-si-align-center summary-em--si-by-si-image-right-mobile-false summary-em--standard SummaryCollectnGridSummaryItem-WColm fvDIAb" role="button" tabx="0"><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb USLvL summary-em__image-lk summary-em-trackg__image-lk" href="/magaze/2015/06/29/the-great-divi-books-dalrymple" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-2" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="The Great Divi" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="SummaryItemContent-eiDYMl ldWYvC summary-em__ntent"><div class="RubricWrapper-dKmCNX kImuKS bric bric--disvery SummaryItemRubric-dguGKN fYiFyD summary-em__bric"><span class="RubricName-fVtemz cLxcNi">Books</span></div><a class="SummaryItemHedLk-civM cZPaWG summary-em-trackg__hed-lk summary-em__hed-lk" data-ponent-type="recirc-river" data-recirc-id="em-hed-2" data-recirc-pattern="summary-em" href="/magaze/2015/06/29/the-great-divi-books-dalrymple" target="_self"><div class="SummaryItemHedBase-hiFYpQ iIjKeM summary-em__hed" data-ttid="SummaryItemHed">The Great Divi</div></a><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb USLvL summary-em__image-lk summary-em-trackg__image-lk" href="/magaze/2015/06/29/the-great-divi-books-dalrymple" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-2" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="The Great Divi" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ SummaryItemDek-CRfsi iUEiRd jxOIpm cPtisA summary-em__k">The vlent legacy of Indian Partn.</div><div class="SummaryItemByleWrapper-boCfbi hYsZi summary-em__byle-date-in"><div class="SummaryItemBaseByle-fFbXkY cgDBtc summary-em__byle"><div class="summary-em__byle__ntent"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl"><p class="ByleWrapper-jWHrLH dSEWiO byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span>William Dalrymple</span></span></p></div></div></div></div></div></div><div class="SummaryItemWrapper-iwvBff hlYhBH summary-em summary-em--ARTICLE summary-em--no-in summary-em--text-align-left summary-em--layout-placement-text-below-sktop-only summary-em--layout-posn-image-right summary-em--layout-proportns-33-66 summary-em--si-by-si-align-center summary-em--si-by-si-image-right-mobile-false summary-em--standard SummaryCollectnGridSummaryItem-WColm fvDIAb" role="button" tabx="0"><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb USLvL summary-em__image-lk summary-em-trackg__image-lk" href=" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-3" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="Iphigenia Fort Hills" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="SummaryItemContent-eiDYMl ldWYvC summary-em__ntent"><div class="RubricWrapper-dKmCNX kImuKS bric bric--disvery SummaryItemRubric-dguGKN fYiFyD summary-em__bric"><span class="RubricName-fVtemz cLxcNi">A Reporter at Large</span></div><a class="SummaryItemHedLk-civM cZPaWG summary-em-trackg__hed-lk summary-em__hed-lk" data-ponent-type="recirc-river" data-recirc-id="em-hed-3" data-recirc-pattern="summary-em" href=" target="_self"><div class="SummaryItemHedBase-hiFYpQ iIjKeM summary-em__hed" data-ttid="SummaryItemHed">Iphigenia Fort Hills</div></a><div class="SummaryItemAssetContaer-gwhFFH VOyg summary-em__asset-ntaer"><a class="SummaryItemImageLk-dshqxb USLvL summary-em__image-lk summary-em-trackg__image-lk" href=" aria-hidn="te" tabx="-1" data-ponent-type="recirc-river" data-recirc-id="em-image-3" data-recirc-pattern="summary-em" target="_self"><span class="SpanWrapper-umhxW kGxnNB rponsive-asset SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image"><div data-tt="aspect-rat-ntaer" class="AspectRatContaer-bJHpJz jMoLpX"><div class="aspect-rat--overlay-ntaer"><picture class="RponsiveImagePicture-cWuUZO dUOtEa SummaryItemRponsiveAsset-hjGIGg egpoQR summary-em__image rponsive-image"><noscript><source media="(max-width: 767px)" srcSet=" 120w, 240w, 320w, 640w" siz="100vw"/><source media="(m-width: 768px)" srcSet=" 120w, 240w, 320w" siz="100vw"/><img alt="Iphigenia Fort Hills" class="RponsiveImageContaer-eybHBd fptoWY rponsive-image__image" src="></noscript></picture></div></div></span></a></div><div class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ SummaryItemDek-CRfsi iUEiRd jxOIpm cPtisA summary-em__k">Anatomy of a murr trial.</div><div class="SummaryItemByleWrapper-boCfbi hYsZi summary-em__byle-date-in"><div class="SummaryItemBaseByle-fFbXkY cgDBtc summary-em__byle"><div class="summary-em__byle__ntent"><div data-ttid="BylWrapper" class="BylWrapper-KIudk irTIfE byl"><p class="ByleWrapper-jWHrLH dSEWiO byle byl__byle" data-ttid="ByleWrapper" emProp="thor" emType="><span emProp="name" class="ByleNamWrapper-jbHncj fuDQVo"><span data-ttid="ByleName" class="ByleName-kwmrLn cYaBaU byle__name"><span class="BaseWrap-sc-gjQpdd BaseText-ewhhUZ BylePreamble-iJolpQ iUEiRd jslZfG gnILss byle__preamble">By </span>Ja Mallm</span></span></p></div></div></div></div></div></div><div class="SummaryItemWrapper-iwvBff hlYhBH summary-em summary-em--ARTICLE summary-em--no-in summary-em--text-align-left 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