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Prof. K.S. Murty's Philosophy of Peace and Non-violence
Prof. K.S. Murty is one of the leading Indian Philosophers of our age. For him Philosophy is not the mere abstract thinking about the Ultimate Reality but an honest effort to solve the actual problems of humanity. That is why his work, 'The Quest for Peace' attracts philosophers, as well politicians and sociologists. Here, I would like to confine my observations about Prof. Murty's Philosophy to his work, "The Quest for Peace'. This work is a testimony that his philosophy is related to the concrete and practical life and the actual perennial problems of human society. In this outstanding work he has not only presented the Hindu ideals dealing with the problem of war and peace but also critically analysed the causes of war, disturbing our social peace and the possibility for peace and non-violence. In the process, he critically evaluated the various theories pertaining to war and examined the various philosophies dealing with the concept of non-violence. In addition, at the end of his work, there is an epilogue where in he has suggested the awakening of world consciousness as a way out to get rid of the burning problem of war and violence.
Prof. K.S. Murty as a Realist
In this epilogue, he firmly maintains that it is only through the awakening of world consciousness that peace and prosperity can be restored on our globe. The most notable thing about Prof. K.S. Murty's 'Philosophy of Peace'. is that in his examinations and evaluations he always remains a realist or a practical philosopher. Though he speaks of ideals yet he always keep them on the concrete foundation of actualities of human life. For him, human being is always human being, living with all its animal instincts. He observes, 'Men according to Hindu thinkers are not all sweet, reasonable and potentially saintly. There are some men with divine temperament while others with demonic temperament. In the present age i.e. Kaliyuga, the latter preponderates. Utopian dreams, where all men will lead blissful lives, consider all mankind as one family mutually and unselfishly helping each other, are silly. (P. 31-32) He further maintains. "There is, says Hinduism, an element of evil in human nature, Rajas (activistic tendency) and Tamas (inertia) are not wholly absent in any man; in some they predominate to such an extent that tranquility and goodness-Sattva- are never successful in
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overcoming them." (P. 33)
So far as I understand the philosophy of Prof. K.S. Murty, he opines that the ideals or the norms of the society can not be built, putting aside the actualities of our lives. He never sees the Utopian dreams. Being a realist or actualist he always tries to see the practical-side of the problem. For him philosophy is some thing real or concrete and not mere abstract thinking. It is connected with our day to day problems. The philosophy unable to solve the riddle of our actual life is of no use and only a tool of intellect. He says, "so a social organisation which forgets this (actualities of human nature) and gives up altogether the use of force for maintaining order and enforcing law, based on righteousness, will end in chaos." (P. 32) Thus, we can conclude that Prof. K.S. Murty, about social ideals and norms, always remains a realist, having a deep under-standing of actual human nature.
An Evaluation of K.S. Murty's Views about NonViolence
With regard to the problems of war and peace or force and non-violence, Prof. Murty admits that the complete eradication of force, violence and wars from the earth is not possible at all. He maintains that so far as injustice and crime exist on the earth, use of force, violence and even war is inevitable. He supports his view by quoating a Chinese sage Mo-Ti, "A sin cannot be controlled except by punishment and not to punish such a terrible criminal is a sin" (P. 15). As long as we are living in the society, it is our prime and foremost duty to maintain social justice. Says, Prof. K.S. Murty, "Otherwise the strong will oppress the weak and society will be like the world of fish- the big ones eating the small. Danda (Punishment), therefore, is necessary (Page 32). For him social justice is primary and peace or non-violence is secondary. He does not advocate that type of peace or non-violence, which distorts the social justice. Says, he, "absolute tolerance of all wrongs done to oneself is not a virtue (P. 33). He further maintains 'Asceticism and celibacy may be good things but they cannot be so for all men. Science, painting and philosophy are good things but they are also not for all men. Similarly, conquest of anger by non-anger, of unrighteousness by righteousness, of evil by love, may be good things, but all are not capable of
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