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IX. JAINA ETHICS AND THE PRESENT-DAY PROBLEMS
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an absolute degree, inasmuch as anti-state and anti-social tendencies may continue; and in order to resist the disturbances, the presence of extraneous control is indispensable. Violence will not be intentional but it will be a defensive weapon. Notwithstanding the compelled use of force, it is an imperative function of the state to create an atmosphere of nonviolence. We may mention here that the application of this virtue should not be merely confined to human beings, but the sub-human existence is also required to be brought under its purview. Consequently, hunting and slaughtering of animals for any purpose whatsoever should be announced as unlawful. It is against the spirit of non-violence, and sounds as inhuman. Besides, the use of intoxicants, specially wine, should be banned, and a social consciousness is to be developed against the use of these derogatory things. The deeper significance of non-violence consists in the elimination of war, which has harassed mankind since the dawn of civilization. War need not be considered a necessity just as Nietzsche, Mussolini and others had thought. Nietzsche says: "For nations that are growing week and contemptible, war may be prescribed as remedy, if indeed they really want to go on living." He declares: "Man shall be trained for war and woman for the recreation of the warrior, all else is folly.” “War alone,” Mussolini affirms “brings up to the highest tension all human energy, and puts the stamp of nobility upon the peoples who have the courage to meet it2.” The two world wars have caused huge devastations and are sufficient evidences to prove that the international problems are incapable of being solved by the institution of war. The establishment of international organisation and the tendency towards disarmament are the symptoms of the inefficacy of force, war and violence to act as arbiters among international disputes. The easing of tensions and cessations of conflicts among states, the maintenance of universal peace, and the promotion of human welfare can only be effected by suffusing world's atmosphere with the spirit of nonviolence. "Thus the principle of non-violence really implies that life should be elevated altogether from the plane of force to that of reason, persuasion, accommodation, tolerance, and mutual service3." Secondly. the inter-relations among states should be nourished upon truthfulness. Fraud or deceptoin defiles the spirit of co-existence. The use of slander
1 Religion and Society, p. 199. 2 Ibid. p. 200. 3 World problems and Jaina ethics, p. 9.
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