Jaina Response To Terrorism - Book Summary

Here's a comprehensive summary of Kim Skoog's "Jaina Response to Terrorism":

The paper "Jaina Response to Terrorism" by Kim Skoog explores how the Jain tradition might conceptually address the phenomenon of terrorism, drawing upon its core philosophical principles. The author begins by acknowledging the historical impact of major global events on individuals and highlights the need for established traditions to provide guidance in understanding and responding to contemporary challenges like terrorism.

Understanding Terrorism and its Justifications: Skoog first defines terrorism as the use of physical and psychological violence, often politically or religiously motivated, to achieve specific ends. Terrorists, she explains, may justify their actions through two main arguments:

Utilitarian Terrorist Argument: This view posits that terrorism is a tool for achieving a greater good, even if it causes harm. Some terrorists may believe civilian casualties are implicitly complicit in the policies of oppressive governments.
Relativist Argument (Terrorist vs. Freedom Fighter): This perspective argues that the label of "terrorist" or "freedom fighter" is subjective, often determined by the victor. What one side views as a heroic act, the other may see as terrorism and treason.

Traditional Responses to Terrorism: The paper then outlines three common Western responses to aggression and terrorism:

All-out Aggression: This is a retaliatory approach based on an "eye for eye" mentality, aiming to deter further attacks through overwhelming force.
Just War Theory: This framework attempts to adhere to established protocols, often based on principles of self-defense, proportionality (using force commensurate with the goal), and discrimination (distinguishing between combatants and non-combatants). The doctrine of "double effect" is also discussed, allowing for unintended negative consequences if the primary intention is good.
Pacifism: This response rejects violence altogether, advocating for non-aggressive and non-violent methods like diplomacy, non-cooperation, and demonstrations. It's distinguished from inaction or denial of aggression.

The Jaina Response to Terrorism: Skoog then delves into how Jainism, with its emphasis on ahimsā (non-violence) and anekānta (non-one-sidedness), would respond.

Historical Context and Lay Practice: While ahimsā is central, the paper notes that lay Jainas have historically not been strictly pacifist. The existence of Jaina generals and soldiers, often praised, suggests a more nuanced approach for lay followers. The text acknowledges that the Jaina community has had to grapple with how to deal with aggression and injustice.
Lay Jaina Approach (Leaning towards Just War): The lay Jaina position, Skoog suggests, may align more with the principles of "Just War," particularly in its emphasis on self-defense and restraint. Jaina texts acknowledge that engaging in violence, even for self-defense, accrues papa (bad karma). However, the intent in these situations is to minimize harm and engage only in defensive campaigns. The focus in Jaina discussions on warfare is less on social justification and more on its impact on an individual's spiritual progress (moksa).
"Optimum Violence" and Karmic Implications: If violence is unavoidable, the Jaina tradition suggests a path of "optimum violence" to minimize negative spiritual consequences. This involves:
- Not killing for personal gain.
- Acting without passion or emotion.
- Renouncing or dissociating oneself from the act. These directives are rooted in understanding the mechanics of karmic bondage. The intensity of passions (kasāyas) directly influences the influx of karma. Acting selfishly or boastfully during conflict amplifies karmic accumulation. Even with these guidelines, the paper states that engaging in killing in war or terrorist actions ultimately leads to rebirth in hell, though good deeds and austerities can mitigate the severity.
The Role of Compassion and Non-Omission: The paper highlights a significant Jaina contribution through the concept of non-omission, as articulated by Muni Shri Nyāyavijayajī. This perspective argues that not intervening to stop violence or remaining indifferent is also an act of violence. Therefore, Jainas have a moral imperative to act compassionately to preserve social order and protect innocent lives. This can involve self-sacrifice and brave counteraction to save others.
Internalization of Warfare: The paper traces a historical shift in the Jaina tradition from the literal concept of warfare to an "internal" struggle against ignorance and passions. The valor, courage, and strength once associated with the warrior caste (ksatriya) are now applied to the spiritual discipline of conquering the self.
Jaina Principles Applied to Terrorism:
- Against Utilitarianism: Jainism would strongly reject the utilitarian justification for terrorism, arguing that an injustice cannot be rectified by killing innocent non-combatants. The suffering caused by terrorism, the paper argues, far outweighs any perceived benefit. The act of weighing lives in a mathematical equation is seen as a perversion of the sanctity of life.
- Against Relativism: The Jaina response to the relativist argument would focus on the character, purpose, and means of violence, not on labeling individuals. Violence that intentionally causes suffering or death to innocent persons is inherently wrong, regardless of the perpetrator or motive. A Jaina mediator, free from passion, could objectively assess injustices and propose remedies.
The Distinction Between Monks and Lay Followers: The paper addresses the apparent contradiction between the strict non-violence of Jaina monks and the more active role of lay followers. Monks are obligated to remain passive even when attacked, embodying complete non-violence. Lay followers, while supporting this ideal, are permitted more latitude, recognizing the complexities of the worldly realm. This distinction is explained by the monks' dedication to a path of total renunciation (sarvavirati) to achieve spiritual liberation, a path that benefits the entire community by purifying the spiritual atmosphere. Lay followers support monks, with the expectation of following a similar path in the future.
Passive Resistance and Spiritual Level Action: While acknowledging that monks cannot engage in violence, the paper suggests they can participate in non-violent, passive resistance. Their ultimate contribution, however, is at a spiritual level, purifying the general atmosphere, calming aggressive passions, and changing selfish attitudes, which indirectly combats the roots of terrorism.

In conclusion, Skoog posits that while Jainism fundamentally espouses pacifism, it also recognizes the necessity of active participation in self-defense and the protection of the innocent. The Jaina response to terrorism, therefore, involves a commitment to minimizing violence through "optimum violence," prioritizing internal spiritual discipline, and a compassionate imperative to act against injustice, even at personal spiritual cost. The ultimate goal is to foster a world with less aggression and suffering through individual spiritual advancement and the purification of the collective spiritual environment.