Multidimensional Application of Anekantavada

SR No.: 014009
Original Sutra Author: N/A
Author: Sagarmal Jain, Shreeprakash Pandey, Bhagchandra Jain Bhaskar
Publisher: Parshwanath Vidyapith
Publication Year: 1999
Total Pages: 552
Language: English, Hindi
Classification: Seminar & Articles
File Size: 9 MB

Page 175

Multi-dimensional Application of Anekantavāda
and society. One dimensional thought fails to distinguish between existence and essence, tact and potential and appearance and reality. This society is irrational as a whole. Its productivity is destructive of the true development of human needs and faculties. Hence, Marcuse concludes that genuine freedom and well being depend on liberation from the entire system of one-dimensional needs and satisfactions and. require" new modes of realisation" corresponding to the new capabilities of society. Freud insisted that our civilisation is a repressive one. There is a conflict between the demands of conformity and the demands of our instinctive energies, explicitly sexual. Freud could see no easy resolution of the antagonism, and he came to believe that in our time the possibility of simple natural love between human beings had already been abolished. But our civilisation represses not only the 'instincts', not only sexuality, but any form of transcendence. Among one-dimensional men, it is not surprising that he cannot entirely deny or forget, will run the risk either being destroyed by the others, or of betraying what he knows. A man who prefers to be dead rather than Red is normal. A man who says he has lost his soul is mad. A man who says that men are machines may be a great scientist. A man who says he is a machine is 'depersonalised' in psychiatric jargon. A man who says that Negroes are an inferior race may be widely respected. A man who says his whiteness is a form of cancer is certifiable. In short, in the context of present pervasive thinking, all our frames of reference are ambiguous and equivocal. Laying while propounding an existential-phenomenological foundation for science of persons says "every man is at the same time separate from his fellows and related to them. Such separateness and relatedness are mutually necessary postulates. Personal relations can exist only between being who are separate but who are not isolates. As such, he can live out into the world and meet others, he may have a sense of his presence in the world as real, alive, whole, and in a temporal sense, a continuous person. Man is alone and he is related at the same time.
112
"The super-industrial revolution thus required a basic change in man s conception of himself, a view theory of personality that takes into account the discontinuities in men's lives, as well as the