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TULSI-PRAJNĀ
their basic postulates and understanding about human nature and its existential dimensions. For example, the assumption of conventional economics that maximization of wants and their commensu. rate satisfaction brings in happiness does not seem to be founded on a very correct perspective. Similar is the case with sociology and anthropology who conceive of man simply as a bundle of social roles and a socialized animal.
The comprehensive and integral concept of human health and development could best be summed up in Sri Aurobindo's (1971) thought that development should be:
(i) according to the general law of nature;
(ii) according to the general law of one's type, i.e., society; and (iii) according to the individual law of one's being.
And all these laws or definitions should correspond with each
other.
But all this is not possible unless conceptually we first uplift man from the sub-human status that has been assigned to him during the past few centuries in our thought and disciplines and this requires a radical reconstruction of our social scientific thought, approach and perspective.
O
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