Ghandian philosophy of non-violence in the Italian constitution

The article aims to explore the connection between Mahatma Gandhi’s non-violent philosophy and the fundamental principles enshrined in the 1948 Italian Constitution. The central problem addressed concerns the capacity of a legal and constitutional system to integrate universal ethical and moral values, such as those promoted by Gandhi, within a legal structure that not only regulates civil coexistence but also actively promotes human development, social justice and peace. In general terms, the problem revolves around the question of how the philosophical principles of a figure like Gandhi can influence and strengthen the foundations of a modern democracy. Gandhi, with his insistence on non-violence, truth and respect for human dignity, proposed a model of life and society that, although rooted in a specific cultural context, has universal value. This model has been, in many respects, incorporated into the principles of the Italian Constitution, especially in key articles such as Article 3 on equality, Article 11 on the repudiation of war, and Article 27 on the re-educative function of punishment. The connection with scientific and practical tasks is particularly relevant in the need to develop a legal and social system that not only enunciates rights, but actually realises them through concrete institutions and policies. This implies interdisciplinary work between jurists, sociologists, political scientists and philosophers to understand how ethical principles can be translated into effective legal norms and public policies that promote social justice, substantive equality, and peace. Furthermore, the analysis of the connection between Gandhian thought and the Italian Constitution raises important practical questions: how can a modern democracy manage dissent, promote freedom of expression, and ensure that science and technology are always at the service of humanity? These are questions that not only concern the academic sphere, but have direct implications for the formulation of policies that affect the everyday lives of citizens. In sum, the general problem addressed in the article is not only to recognise the affinities between Gandhi’s thought and the principles of the Italian Constitution, but also to explore how these principles can guide the construction of a more just and peaceful society that respects and promotes human rights through legal, educational and political means. This is both a scientific task, insofar as it requires in-depth and interdisciplinary analysis, and a practical one, since it involves the application of these principles in the everyday reality of democratic institutions.