K S Murthyas Philosophy Of Peace And Non Violence

Here's a comprehensive summary of the provided text, focusing on Prof. K.S. Murty's philosophy of peace and non-violence as presented by Sagarmal Jain:

Overall Approach: Realism and Practicality

Sagarmal Jain's analysis highlights that Prof. K.S. Murty's philosophy of peace and non-violence is fundamentally realistic and practical. Murty believes philosophy should address humanity's real problems, not just abstract contemplation. His work, particularly "The Quest for Peace," demonstrates this by critically examining the causes of war, analyzing various theories of peace and non-violence, and offering practical solutions. He emphasizes that ideals must be grounded in the actualities of human life and nature.

Understanding Human Nature:

Murty, drawing from Hindu thought, recognizes that human nature is complex and not entirely benevolent. He acknowledges the presence of both "divine" and "demonic" temperaments, with the latter often predominating, especially in the current age (Kali Yuga). He dismisses utopian dreams of a perfect, conflict-free humanity as "silly." For Murty, human beings possess "animal instincts," including tendencies towards activism (Rajas) and inertia (Tamas). He argues that a social order that completely abandons the use of force for maintaining order and enforcing righteous laws, while ignoring these aspects of human nature, will inevitably descend into chaos.

Non-Violence: A Critical Evaluation

• Inevitable Use of Force: Murty does not believe in the complete eradication of force, violence, and war. He contends that as long as injustice and crime exist, the use of force, including war, is inevitable. He cites the Chinese sage Mo-Ti, who stated that a crime cannot be controlled except by punishment, and failing to punish a criminal is itself a sin.
• Social Justice as Primary: For Murty, social justice is paramount, and peace or non-violence is secondary. He criticizes a form of peace or non-violence that compromises or ignores social justice. Absolute tolerance of wrongs is not considered a virtue. He believes that meeting evil with justice is necessary.
• Limitations of Absolute Non-Violence: Murty acknowledges that while ideals like conquering anger with non-anger or evil with love are good, not everyone is capable of practicing them. Furthermore, such approaches might not be effective against all individuals. He suggests that the doctrine of non-injury (Ahimsa) must be reconciled with the necessity of punishment for wrongdoers, and that this punishment can, in fact, align with the spirit of non-injury.
• Just Wars: Murty, in line with ancient Indian thinkers, condemns aggressive and unjust wars but advocates for just and defensive wars as a matter of duty. These should be undertaken without malice or ill-will, even towards opponents.
• Critique of Murty's Stance by Jain: Sagarmal Jain, while appreciating Murty's realism, expresses a crucial disagreement. Jain argues that non-injury should stem from reasoning and a sense of duty, not merely from compassion, which can be rooted in attachment and lead to immoral actions. Jain believes Murty is incorrect in stating that "non-injury unless motivated by compassion becomes a superstition" and that "compassion may sometimes lead us to commit injuries." Jain asserts that non-violence is an absolute ethical value based on reason and that "war is not always immoral" and "Ahimsa does not sum up morality" are problematic statements. Jain emphasizes that violence, even when inevitable, remains violence and is not an ethical virtue. He also objects to Murty's suggestion that "all life is equally worthy of reverence" is "silly," arguing that intrinsic value differs from perfect practice.

Murty's Concept of Peace:

Murty recognizes two aspects of peace:

• Internal Peace (Mental Peace/Tranquility): This relates to the individual's mental state and is achieved by ceasing internal conflicts, particularly between one's "passionate self" and "ideal self." He quotes the Gita, stating that purity of mind, non-attachment, and abandonment of concern for the fruits of action lead to inner poise and "nirvaira" (absence of enmity). The absence of "mine-ness" (mamata) and equanimity in action are pathways to man's highest end.
• External Peace (Social Peace): This pertains to harmonious living within society, characterized by the cessation of conflicts between individuals, social groups, and nations.

Relationship between Inner and Outer Peace:

While Murty acknowledges both, Jain argues that inner peace is the cause and outer peace is the effect. However, Murty's position is described as "somewhat different."

Causes of War:

Murty adopts a realistic approach to the causes of war. While acknowledging that wars begin in the mind (as stated in the UNESCO constitution), he emphasizes that human minds are shaped by their social, cultural, and political environments. He believes that simply changing minds is insufficient if these external structures force certain ways of thinking and acting.

• He is critical of purely psychological theories that attribute war solely to human nature.
• He disagrees with economists who claim population pressure and economic conditions are the sole causes.
• He is skeptical of the "tension theory" as the primary cause of modern warfare among great states.
• He accepts, to some extent, the idea of war as a social institution or social pattern.

A Way Out to Peace:

Murty proposes that war and violence can only be overcome through a fundamental alteration in social and cultural structures, achieved by awakening "peace consciousness."

• He stresses the importance of informed public opinion and good faith for a new world order.
• He advocates for unity of outlook and community of interests among all people, transcending national and class differences.
• Murty suggests the establishment of a "Respublica-Litteraria" (a Republic of Letters) as a platform for intellectuals to foster peace consciousness and work for permanent world peace through hard work and sacrifice, not just fine words.
• He proposes three guiding principles for peace:
  1. Homonoia (Human Brotherhood): As encapsulated by the Sanskrit saying, "This is mine, that is for others - a calculation of the narrow-minded."
  2. Tolerance.
  3. Universal Ethics: As expressed by the saying, "For the magnanimous, the whole world is a family."

In essence, the text presents Prof. K.S. Murty as a pragmatic philosopher who, while acknowledging the ideal of non-violence, recognizes the practical necessities of force and social justice in a world with flawed human nature. Sagarmal Jain, while respecting Murty's insights, offers a critique from a Jain perspective, emphasizing the ethical foundation of non-violence as a duty derived from reason rather than purely from emotion or situational necessity.