violence. Despite Gandhi's insistence upon respect for and love for the
opponent, however, his equal insistence upon winning the opponent
completely to his point of view leads one to suspect that he is using
the technique as a means to an end which he considers equally
fundamental. He accepts suffering as an end in itself, yet he knows that
it also is a means to other ends since it arouses the sympathy of public
opinion. He regards non-cooperation as compatible with love for the
opponent, yet we have already seen that under modern conditions it is
coercive rather than persuasive in nature. Despite Gandhi's distinction
between his own fasts and those of others, they too involve an element
of psychological coercion. We are led to conclude that much of Gandhi's
program is based upon expediency as well as upon the complete respect
for every human personality which characterizes absolute pacifism.

FOOTNOTES:

[82] See the list given by Haridas T. Muzumdar, _Gandhi Triumphant! The
Inside Story of the Historic Fast_ (New York: Universal, 1939), vi-vii.

[83] _Ibid._, 89.

[84] _Ibid._, 90. Lewis quotes Gandhi thus: "You cannot fast against a
tyrant, for it will be a species of violence done to him. Fasting can
only be resorted to against a lover not to extort rights, but to reform
him." _Case Against Pacifism_, 109.


The American Abolition Movement

The West also has had its movements of reform which have espoused