Humanism Of Haribhadra - Book Summary

Here is a comprehensive summary of Christian Lindtner's "The Humanism of Haribhadra," based on the provided text:

Core Argument: Rediscovering Ancient Wisdom for a Modern Crisis

Lindtner's essay argues that in a modern world rife with "chaos, intolerance, superstition, ignorance, hypocrisy, profiteering mentality, and the vulgarity of the mass media," solace and strength can be found in the ancient philosophies of Greece and India. He contends that a dangerous corruption has infiltrated Western society, threatening its cultural foundations. This corruption is characterized by a decline in the humanities and an "aristocratic ideal" of individual loyalty, honesty, and duty, which he associates with Indo-European character. He laments the shift in universities from fostering reason and virtue to mass education or indoctrination, often driven by post-1968 movements influenced by Marxist and Freudian thought, which he sees as a revolt against reason itself, often fueled by "myths and messianic hopes with a Judaic origin."

Aryan Humanism and the Opposition

Lindtner identifies a "common ideal of Aryan humanism" shared by ancient Greek, Roman, and Indian philosophers, which he contrasts with the "three Abrahamic religions" (Judaism, Christianity, Islam). This humanism is rooted in the pursuit of "freedom of mind through spiritual purification and the ceaseless exertion of the faculty of reason." In contrast, he views the Abrahamic religions as movements against reason, often relying on "mere faith" over scientific validation and espousing myths. He specifically critiques Christian theology for sometimes defending dogma through "mere faith" despite acknowledging the mythical nature of biblical narratives.

The Primacy of Reason and Science

For Lindtner, true humanism is inextricably linked to reason and science, which he defines as the pursuit of "historical explanations" and the tracing of "true and natural causes." Science, in his view, rejects magic, miracles, and explanations of creation ex nihilo. The conflict between science and religion, or knowledge and faith, stems from fundamentally different attitudes towards "natural causality."

Haribhadra as a Paradigm of Humanism

The central figure of the essay is Haribhadra Sūri, a significant ancient Jain philosopher. Lindtner champions Haribhadra as an exemplary figure whose work offers profound insights relevant to contemporary challenges. He highlights Haribhadra's openness and catholicity, noting his ability to engage with diverse philosophical systems from a distinctly Jain perspective (anekāntavāda, syādvāda).

Key Tenets of Haribhadra's Philosophy (as presented by Lindtner):

Lindtner details Haribhadra's core ideas, emphasizing their humanist and rationalist underpinnings:

Dharma as Duty and Virtue: Dharma is presented as the central concept, encompassing both practical activity (anuṣṭhāna) and intellectual understanding (jñāna). It translates to "duty or virtue."
The Dual Nature of Dharma: Dharma has two aspects: moral practice (karma) and scientific knowledge (jñāna). Correspondingly, yoga (purposeful activity) is linked to both.
Purification as the Path: The ultimate goal is liberation (mokṣa or nirvāṇa), achieved through purification, first moral and then intellectual. This process leads to clarity and peace of mind, essential for "seeing how things really are."
The Bhagavat as a Human Ideal: Figures like Mahāvīra are presented as Bhagavats who embody both divine realization and human capacity. They are compassionate, omniscient (or at least possessing ultimate knowledge), and serve as guides by teaching dharma. Their apotheosis is seen as making them attainable human ideals.
Reason and Scripture (Agama): Haribhadra, like other Indian philosophers, emphasizes the importance of āgama (scripture or tradition) but stresses that it must be supported by yukti (reason) and not contradicted by perception or inference. He advocates for critical analysis and open debate.
Syncretism and Tolerance: Haribhadra's work exhibits a philosophical syncretism, evident in terms like samuccaya (collection). He systematically reviews and critiques different philosophical views, accepting those that align with his Jain standpoint, advocating for impartiality (mādhyasthya) and rejecting blind sectarianism (pakṣapāta).
The Four Purushārthas: Lindtner suggests that modern sociology and psychology have reduced the four traditional aims of life (dharma, artha, kāma, mokṣa) to just artha (wealth) and kāma (desire), neglecting dharma and mokṣa, which diminishes human pursuits to those of mere beasts.
Critique of Unreason: Lindtner strongly criticizes forms of unreason, including those found in modern intellectual movements and certain interpretations of religious doctrine that prioritize faith over critical inquiry. He also highlights the suppression of academic freedom in some contemporary societies as a threat to reason.

Haribhadra's Ashtaka and Lokatattvanirnaya:

The essay then delves into specific teachings from Haribhadra's works, particularly the Ashtaka (Eight Verses) and Lokatattvanirnaya (A Settlement with Popular Principles). These sections illustrate Haribhadra's detailed exposition of various practices and philosophical concepts, including:

Devotion to Mahadeva: Praising Mahāvīra (referred to as Mahādeva) as omniscient and the source of a scientific method for overcoming suffering.
The Nature of Ablution, Worship, and Fire-Making: Distinguishing between physical and spiritual practices, emphasizing intention and the purifying power of contemplation.
Alms and Renunciation: Discussing the nuances of giving alms and different forms of renunciation.
Knowledge and Dispassion: Categorizing types of knowledge and dispassion (vairāgya), with the highest form being associated with true knowledge.
Austerity (Tapas): Reinterpreting austerity not as suffering, but as insight, longing, and calmness leading to purification.
Debate (Vada): Differentiating between useful moral debates and futile controversies, emphasizing the importance of reason and scripture.
The Soul: Engaging with different theories of the soul, critiquing both the notion of an absolutely permanent and an absolutely impermanent soul, and affirming the Jain perspective of permanence and impermanence.
Ethical Practices: Detailing the condemnation of meat-eating, drinking liquor, and sexual intercourse as corrupting influences that impede dharma.
Subtle Intelligence and Purity of Character: Stressing the necessity of subtle intelligence and the development of a pure character for understanding and practicing dharma.
The Dangers of Slander and the Rewards of Virtue: Warning against slandering the doctrine and highlighting the positive consequences of virtuous actions.
Syncretism and Critique of Other Traditions: Haribhadra's syncretism is shown in his engagement with and critique of other philosophical systems, including Buddhism and various Hindu schools, often demonstrating how his own Jain principles offer a more coherent and rational framework. The Lokatattvanirnaya specifically provides a detailed critique of other religious and philosophical views, particularly those that promote violence or irrationality.

Conclusion: A Call for a New Aristocracy of Virtue

Lindtner concludes by reiterating his belief that Haribhadra's work is not merely of historical interest but offers a vital antidote to modern societal ills. He calls for a "new aristocracy of virtue and talent," suggesting that engaging with Haribhadra's wisdom can contribute to this goal. The essay advocates for a return to the core principles of reason, virtue, and intellectual clarity championed by ancient thinkers like Haribhadra, as a path to restoring a more humane and enlightened world.