Bonhoeffer’s Stellvertretung and Gandhi’s Ahimsa: An Intercultural Ethic for Sustainability
Achieving global sustainability and the UN Sustainable Development Goals requires a fundamental shift in our ethical principles and spiritual perspectives, along with the implementation of new policies and technological changes. This research proposes a new intercultural and inter-religious ethical framework for sustainable living, synthesising the ethical philosophies of two major 20th-century figures, Dietrich Bonhoeffer and Mahatma Gandhi.
Bonhoeffer's ethics is grounded in Christ-Reality (Christuswirklichkeit) and the important principle of his ethical framework is the concept of Stellvertretung, or vicarious representative action which denotes the ethical standpoint whereby one individual or community assumes the role of another, thereby bearing responsibility and acting on behalf of the weak and voiceless. A responsible human being or community, who are inextricably linked to the Earth, have the responsibility to ensure the preservation of the Earth and its resources for the benefit of future generations. Gandhi's concept of Ahimsa (non-violence) is not mere absence of physical harm, but strongly opposes structural, cultural, and epistemic violence. His vision culminates in his concept of Sarvodaya, an economic and social paradigm of
sustainable development designed to ensure no individual is exploited for another's gain. Gandhi's human ecology perspective is holistic which says humans are not superior masters of the ecosystem, but an integral part of it. Consequently, he viewed any harm inflicted upon nature not merely as environmental degradation, but as a profound act of violence against humanity itself. This comparative study can open up an inter-religious and inter-cultural dialogue in the field of sustainable development which can at the same time reinterpret the role of religion in the formation of a sustainable way of living. A new moral attitude allows to redefine our relationship to the Earth and to one another and thus helps individuals, governments, and businesses make wiser, more responsible choices for the future of our planet.
Research Goals
- To conduct a systematic comparative study of Bonhoeffer's ethics of responsibility (Stellvertretung, ultimate/penultimate, Christuswirklichkeit) and Gandhi's non-violent philosophy (Ahimsa, Sarvodaya) in their respective historical and religious contexts.
- To construct and articulate a new, theologically grounded, intercultural ethical framework that emphasises the duty and responsibility of an individual to 'Other' which includes the human and non-human, present and future generations.
- To analyse the complementary strengths of the two traditions in addressing the moral crisis of sustainability and thereby providing a spiritual-moral foundation to UN's sustainable development goals
Research Questions
- How can Bonhoeffer's ethics of Stellvertretung, rooted in Christ-Reality and the idea of Ultimate and Penultimate, ensure ethical responsibility towards the human and non-human 'Other', including future generations and the Earth?
- How can a synthesis of Bonhoeffer's Stellvertretung and Gandhi's Ahimsa provide an intercultural ethical framework for achieving global sustainability?
- In what ways does Gandhi's idea of 'Sarvodaya' complement Bonhoeffer's call to 'act on behalf of the weak and voiceless'?
- How do Bonhoeffer's and Gandhi's ethics contribute to the reinterpretation of the role of religion in sustainable development?
Methodology
In this study, a systematic comparative method will be used to analyse two ethical models presented by Bonhoeffer and Gandhi in their concepts of Stellvertretung and Ahimsa respectively. The purpose of this analysis is to examine the convergence and divergence of their respective concepts in the context of their theological and philosophical backgrounds; namely, a comparison of Bonhoeffer's Christocentric realism and Gandhi's Advaitic metaphysics. Finally, the synthesis of their points of convergence is intended to formulate a new ethical framework. This new framework will be intended to provide an intercultural, moral and spiritual foundation for a sustainable way of living and also to interpret faith anew in the midst of contemporary global challenges.
Literature
- Bonhoeffer, Dietrich. Dietrich Bonhoeffer Works: Vol. 6, Ethics. Edited by Clifford J. Green. Translated by Reinhard Krauss, Charles C. West, and Douglas W. Stott. Fortress Press, 2009.
- Bonhoeffer, Dietrich. Dietrich Bonhoeffer Works. Volume 5: Life Together. First Fortress Press paperback edition. Edited by Gerhard Ludwig Müller, Albrecht Schönherr, and Geffrey B. Kelly. Translated by Daniel W. Bloesch and James Harold Burtness. Fortress Press, 2005.
- Bonhoeffer, Dietrich. The Cost of Discipleship. Macmillan Publishing Co., Inc., 1959.
- Gandhi, Mohandas Karamchand, and Anthony Parel. Hind Swaraj and Other Writings. Cambridge Texts in Modern Politics. Cambridge University Press, 1997.
- Weber, Thomas. ‘The Collected Works of Mahatma Gandhi – A Complete Historical Overview’. Accessed 26 April 2026. https://www.mkgandhi.org/articles/collected-works-history.php.
Supervisor
Ao. Univ.-Prof. Dr. Wilhelm Guggenberger
Department of Systematic Theology
Doctoral Candidate
Mag. Renald Pulikodan Wilson
Renald.Pulikodan-Wilson@student.uibk.ac.at
