Observations & Views:
Dr. A. N. Upadhye has written(1), "The second virtue which Jain ethics lays stress on is good neighborliness. One should speak the truth and respect the right to property. Thus one becomes trustworthy of society, and at the same time creates an atmosphere of security for others. One's thoughts, words and acts must be consistent with each other. Further, they must create an atmosphere of confidence. A reciprocal sense of security must start with the immediate neighbor and then be gradually diffused in society at large, not only in theory but also in practice. These virtues can lead to coherent social and political groups of worthy citizens who yearn for peaceful coexistence with the well-being of the entire humanity in view. . . .
"Good neighborliness and restraint on the acquisitive instinct are a contagious virtue: what is true of an individual is also true of a group, social or political. The man who does not know himself and refuses to know another man as man can never live at peace with himself or, obviously, at peace with others. A clear understanding of oneself and of others can alone remove mutual suspicion and counterbalance the constant threat of war (and terrorism), thus leading us to a true condition of peaceful coexistence."
It is observed that a disregard for others' viewpoints and feelings, arrogance of power exhibited by the rich and powerful, and charity mingled with the ulterior motives of ego and greed have a negative impact on the levels of morality, trust, decorum, propriety and well-being of society all over the world. These concepts are unequivocally illustrated by the following excerpts from an article by Ammu Joseph, published in the Magazine section of the Hindu of May 18, 2003.
"Among the few critical comments in the U.S. media on the bringing down of statues and the destruction of buildings that marked the apparent capture of Baghdad by the so-called coalition forces, was one by editorial writer Louis Freedberg in The San Francisco Chronicle on April 14, 2003.
"Having witnessed the fall of apartheid in South Africa nearly a decade ago, he focused on the way Nelson Mandela had discouraged the destruction of symbols of the old regime, despite his own experience of political harassment and prolonged incarceration. The new government he headed went so far as to set up a Commission on National Symbols to deal with the contentious issue of what was to be done with statues, portraits and names associated with one of the most oppressive and brutal political systems created by humankind.
"According to Freedberg, the first president of democratic South Africa had a number of important reasons for wishing to ensure that decisions were made not in the heat of the moment but after due consideration of the many complex factors involved. Thanks to his civilised approach, "Slowly, the most offensive names and symbols disappeared in South Africa. But the changes occurred gradually as it matured into a functioning democracy."
"Freedberg used this example to argue that "by relentlessly bombing government buildings and tearing down images of Saddam Hussein wherever it encountered them, the United States must take some responsibility for encouraging the vandalism" that destroyed a wide range of Iraqi institutions, including at least one major museum and an important library full of invaluable treasures marking the progress of human history. But the unique manner in which South Africa handled this and other aspects of "regime change" holds lessons not only for "post-war" Iraq but also for many other parts of the world emerging from violent conflicts of various kinds."
Footnote:
1) 'Mahavira And His Philosophy Of Life', included in Lord Mahavira And His Teachings, published by Shree Vallabhsuri Smarak Nidhi, Bombay, India, 1983.