uasion through reason" to "non-violent coercion characterized by such tools as non-cooperation or civil disobedience" (Bondurant, 11).
Truth, non-violence and suffering are concepts essential to understanding the meaning of Satytagraha (Bondurant, 16). Truth, according to Gandhi's conception, was not absolute because humans are incapable of fully grasping its meaning (Bondurant, 16). Additionally, Gandhi asserted that "God is Truth," suggesting that Truth is the highest state of being (Bondurant, 18). Non-violence, or "ahimsa," is defined as "action based on the refusal to do harm" (Bondurant, 23). Additionally, non-violence is associated with love (Bondurant, 24). Truth and non-violence are endpoints along the same trajectory - "Ahisma is the means; Truth is the end" (Bondurant, 24). Non-violence, or the refusal to do harm, was absolutely essential to Gandhi's striving toward Truth (Bondurant, 25). Self-suffering is differentiated from inability or weakness. Instead, it is a dynamic, positive action that "means the pitting of one's whole soul against the will of the tyrant" (Bondurant, 26-27). Additionally, self-suffering has the connotation of courage and restraint from violence (Bondurant, 28). Thus, humans can strive towards Truth through non-violence, which posits self-sacrifice as the alternative to injury of one's opponent (Bondurant, 31-32). Ultimately, Gandhi points out the power of an individual's will, which is asserted through striving towards Truth by way of non-violence and suffering -- "for no power on earth can make a man do a thing against his will" (Bondurant, 33).
From the outset, it may appear that Satyagraha is non-confrontational and even passive. But in fact, Satyagraha compels practitioners to confront their opponent with the most powerful tool available to them: non-violence. Committed to the Truth, practitioners strive to remain steadfast, eschewing the evil and destruction of violence. Vio...