Exploring Ecofeminist Thought through the Integration of Kantian and Gandhian Ethics

Contemporary environmental crises, particularly climate change, the excessive use of natural resources, and environmental destruction, are not merely scientific or economic problems; rather, they constitute a profound moral crisis. Ecofeminist thinker Vandana Shiva has shown that patriarchal development paradigms transform nature into a “resource,” thereby initiating parallel forms of exploitation of both women and nature. In this context, Kant’s moral law and categorical imperative—namely, not deceiving others and not causing harm to others—and Gandhi’s view that violence must be renounced not only in its physical form but also in thought and speech, become newly relevant. For Gandhi, Ahimsa is not passive; rather, it is peaceful resistance against injustice, which he termed Satyagraha. The only ethical means of establishing truth is non-violence. In this regard, the ethical philosophies of Kant and Gandhi acquire renewed significance. The primary objective of this research is to explore three questions: 1. What are the fundamental similarities and differences between Immanuel Kant’s concept of the Kingdom of Ends and Mahatma Gandhi’s concept of Ahimsa with regard to the principle of “non-harm”? 2. Can a structural integration of these two principles make Ecofeminist thought theoretically more coherent and explanatorily more robust? 3. Can the integrated conception of Kant’s Kingdom of Ends and Gandhi’s Ahimsa establish a dual moral responsibility toward future generations based on “non-harm” and “non-violence”? Methodologically, this study follows a philosophical-analytical approach, involving a comparative analysis of primary texts and contemporary interpretations. The principal theoretical contribution of this research is that Kant’s categorical imperative establishes a minimum moral boundary within which “not causing harm” and “not treating others merely as means” are obligatory. However, because this framework is anthropocentric, direct moral responsibility toward nature remains limited. In contrast, Gandhi’s Ahimsa is a broader ethical practice that involves not only the avoidance of violence but also active compassion, self-discipline, and the moral unity of means and ends. Ecofeminism introduces an additional dimension to these frameworks by placing the interrelationship among women, nature, and marginalized groups at the center of ethical reflection. Gandhi’s concept of Ahimsa transcends Kant’s condition and develops it into a positive, relational ethical ideal. This integrated framework is particularly significant in the context of intergenerational ethics because it establishes a dual moral obligation toward future generations based on both “not causing harm” and “avoiding violence.” Consequently, this research not only strengthens the theoretical foundations of ecofeminist ethics but also provides an integrated moral interpretation as a means of addressing contemporary crises affecting women and the environment.