Sectarian violence could be understood in context of its origin, structure, and implications. Naturally, violence has something to do with violation of ethical standard of life. Human being is supposed to be a rational animal, who is able to appreciate what is the value of autonomous life and free will. To use a Kantian metaphysical category; human being, though is integral to nature, has capacity to transcend its limitations, so as to overcome the ramifications of ergotism, inclinations, passion, greed, desire, and so on. Human being as a legislator of moral law is supposed to write his or her own law, which is not supposed to be guided by external heternomous limitations. To choose something, motivated by reward or due to fear of punishment is no choosing in the lexicon of Immanuel Kant. Such act remains too mechanistic and determined by the causality of nature. Though, I don't accept his reductionist approach towards nature, which was, of course, guided by Cartesian and Newtonian philosophies of mechanistic worldview. However, Kant was able to develop his moral philosophy in the influence of pietism and stoicism. His focus on inner life or inner order signifies his commitment towards spirituality. Spirituality, in words of William James, is central to the inner order of human being. It is a psychological attitude towards phenomenon. In ancient, medieval, and modern world, people sacrificed their lives for false cause in the name of glorification of sect or class. What did they achieve in doing so? A miserable society, consisting of immense suffering. Violence is not simply a social or psychological phenomenon. It is equally related to spiritual, as well as common consciousness or "collective unconscious" of society, to use a well known concept of Carl Jung. Glorification of sect, howsoever higher has its principles, is extremely inequitable and unjust, and which has tendency to create chasm among all the diversified classes of society. Criticism is significant for moral progress. But there is a thin line difference between criticism and violence. That demarcation must be respected. On the other hand, no violence is justified even if it is deployed in retaliation. Class consciousness has it own limitation. Unless a human being is free from class or sect mentality, spiritual freedom is impossible to achieve. Religion is desirable for spiritual growth, but it must not be misused for a romantic glorification of past or a collective future. Somehow, the scope of individual to choose his or her own way of salvation, is the most cherished goal, which, it seems to be impossible in our world of struggle for identity.
Aristotle once wrote in his Nicomachean Ethics that there are four significant virtues for human beings, namely Prudence, Temperance, Justice, and Courage. There are a few judges who have courage and sense of justice, both. Hon'ble Mr. Justice Rohinton Nariman has been truly an exemplar judge and erudite historian, theologian and philologist, a great scholar of music as well as a courageous and meticulous jurist of our country. He did his Master of Laws from Harvard Law School in 1980-81 and taught by one of the finest jurists of the last century, Roberto Unger. He became Senior Advocate in 1993 in the age of 37 and also served as Solicitor General of India in 2011 before he was elevated as a judge of the Supreme Court of India in 2014. He delivered many landmark judgments, including Shreya Singhal v. Union of India. There are a few people with whom time moves too fast, but to count that experience takes ages. Justice Rohinton Nariman is one of those great jurists with whom a meet
What a lovely piece of literature, it is really insightful.
ReplyDeleteThanks so much, dear Divyansh!
DeleteThanks so much, dear Divyansh!
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