ADVERTISEMENTS: PROJECTION OF SHADOWS

Have you ever asked questions like these: Why is the one liter Aquafina water bottle sold for 20 rupees while the company is provided with the local water supply? Why do the brand names of some goods, like Rasna, remain the name of the item itself? Why the Hindu newspaper is sold for six rupees and Dhinakaran for just five rupees while the cost of printing is very high? When we analyse these questions we can find the thread that connects these beads of questions. Guess what? It is the advertisement.

Advertisement is an important form of communication. Practically, we cannot find any field without any advertisement. To give an interesting example, there is a regular TV programme by a gospel preacher who at the end of every episode gives an advertisement this way: “Like the five loaves of bread you can send your contribution of Rs. 50/-, 500/-, or 5000/- or like the two fish you can send Rs. 20/-, 200/- or 2000/-

Well, advertisement plays a crucial role in our living as it decides various traits of human living. From the perspective of the audience, the would-be consumers, advertising becomes a stimulus that plays with the emotions of the people in every walks of life. The advertisers make people comfortable by connecting their beliefs, actions, attitudes, etc. to the projected concepts of the company. They use ‘balance theory’. At first, they knock the consumer off the balance and they urge that the balance is restored when the consumer purchases the goods advertised. Some of the advertisements on toothpaste and cosmetics can be tangible evidence for this claim. The consumers become victims of these projections by falling prey to their ideologies. For example, in order to increase the production of the fairness cream, fair complexion is exalted and consequently, this ruffles a few feathers in the mindset of the men with dark complexion by giving them low self-esteem. Paying heed to the call to be Fair and Handsome, no man, I am sure, would have read about the ingredients and other details of the cosmetics but hurries in buying. Consuming soft beverages like Coke and Pepsi has become a fashion or an elite trend; but how many of the consumers know about the preservatives in such drinks which could be as harmful as pesticides!

The recent trend in India now is to look for herbal products; we find this craving expressed in the advertisements of health drinks to contraceptives. It is better to go for herbal products but do we have sufficient cognizance about the information given in the advertisement.

Every advertisement has a dual purpose: to give proper information to the public and to enhance the production. On the contrary, the former purpose is hidden and the latter interest is given importance in various instances. The true facts are hidden by the shadows of these projection of the advertisement. It is evident from many offer or attractive advertisements that always have *this symbol which hides so many information under the title – ‘conditions apply’.

To put it succinctly, the truth of the commodity is hidden under the shadows of the projection of the advertisements. It is the onus of every responsible citizen to move beyond these projected shadows created by the avalanche of advertisements and find the truth for the betterment of the society.

                        

Is not Knowledge a Virtue?

          The dawn of the Golden Period of the Western philosophy insisted much on knowledge in human life, to the extend saying that knowledge is virtue. Socrates was a prominent proponent of this proposition. According to him, every human being aims for satisfaction in life and knowledge of what constitutes such a life is for the achievement of it. This kind of life consists in the practice of the virtues which are the application of different kinds of the fundamental virtue of knowledge (of which the good for human is and how it is to be achieved). Thus Socrates concludes, “Virtue is Knowledge” as no one does wrong willingly.

          On the contrary, we find a seemingly tenable anti-thesis in this discussion. Knowledge cannot be a virtue rather it is the action that becomes a virtue. A good action, being done repetitively, becomes a habit and the habit, in turn, becomes a virtue. The argument moves further giving an example that it is not enough that a person knows how to be good rather he or she must perform good actions in order to be virtuous. Thus it is only the good action that becomes a virtue and not the mere knowledge of the good action.

          Now, the question is, what makes an action virtuous? Is it the action itself? Certainly not. An action itself can never be virtuous, if so, any action becomes a virtue. Rather, a virtuous action is determined by various factors.Some examples may throw light on this: helping the poor is a virtuous action; if this action is carried out for hidden motives like for gaining fame or to evade taxes, then this action cannot be accepted as a virtue; a business man who was regular in paying taxes, learns to cheat the government feels regret for his past loyalty to the government; thus his regularity in paying his excise is no more a virtue of loyalty. Hence we can conclude that the action cannot be a virtue in itself.

          The same question of what makes an action virtuous may gain a better clarity now. An action, to be virtuous, relies more on the intention of the action. The intention is shaped by the knowledge of the virtuous action. Therefore, the essence of a virtuous action is the knowledge of the virtue that corresponds to the action. In other words, this knowledge is expressed in action, in turn, as virtue. We can conclude saying that virtue is an a priori condition for the action and soit is not more of the realm of action but of the knowledge. “The virtuous person”, says Taittirīya Upaniṣad ii.9, “is not troubled by thoughts like these: Have I not done the right? Have I done the wrong?”Because the person does with all the dispositions acquired through the knowledge of the virtue, s/he becomes goodness and virtuous taking always right decisions and doing always the right! This is an obvious indication that knowledge is virtue. Thisperspective is more strengthened with the philosophy of Advaita Vedānta. That one identifies oneself with Brahman is the sole pre-condition to attain mokṣa, the Summum Bonumof human living, which is the virtue par excellence or the ultimate result of a virtuous life. It is the knowledge of this realization gives the supreme liberation. This is similar to the words of Jesus: “you will know the truth, and the truth will make you free.” (John 8:32)

          The above notion on knowledge takes knowledge beyond epistemic value and provides a way to perceive knowledge in the realm of ontology. Knowledge is not just the accumulation of information. It is the personalization of what one knows. St. Thomas Aquinas explains that we become of what we know i.e. to know is to become. Indian philosophy calls it as jñāna-niṣṭhā which etymologically means being-in-knowledge.If a virtuous action is the expression of one’s personalization, then can’t we call the root of any virtue, the knowledge a virtue? Is not knowledge a virtue?

Salient Question and Answers During the Defense

1. Is not Daya Krishna’s philosophy is the tyranny of relativism (since I have mentioned about the tyranny of reason in his critique to the traditional philosophy)?

My answer: Although Daya Krishna advocates relativism (according to him truth is essentially relative), he does not stop with relativism he also affirms that there is non-relative transcendence which alone gives meaning in one’s search for truth.

2. How can we affirm that Indian philosophy has ‘dialectic’ nature from its beginning while it is not the case in the Western philosophy like in the Dialogues  of Plato (for example, in Bhagavat Gita, it is only a one way advice)?

My answer: Daya Krishna also accepts this fact (as he mentions it as master-disciple syndrome) but he is also not convinced with the answers that Socrates gives in the Dialogues of Plato. Moreover, in spite of the fact that it is the Krishna (God) advises Arjuna in Gita, the latter is able to question him back or clarify his position which is an example for dialectics.

3. How can we accept the radical equality in dialogue (as I have mentioned that in saṃvāda, there is no privileged position in spite of one’s erudition or whatsoever)? Is it justifiable to equalize an uneducated person with the highly qualified person in a dialogue?

My answer: The mere fact that the uneducated person is able to raise a question which the other has not thought of is a sign for equality.

4. Do you accept any ways of knowing or arriving at truth besides rationality?

My answer: I put all the rest of the ways of knowing under the category of mystical experience like revelation, aesthetics, feelings, etc.

5. There was also a discussion about having dialogue with ISIS. I presented my view there that the possibility of having dialogue through a third party cannot be denied in this case in spite of the closeness of the group.

6. What is the difference between multiplicity of view points (pluralism) and relativism?

My answer: Pluralism is the facticity; it is a mere experience. Relativism is at the level of judgment. Pluralism expresses the plurality of the view points of truth whereas relativism denies the notion of truth or distorts the notion of truth.

7. For Daya Krishna, Subject matter of philosophy is ‘Problem’ and not the Reality’, how is it possible?

My answer: It is only the focus-shift in philosophizing. There is no pure problem as such. According to Daya Krishna it is the problem that makes the philosophy moving not reality as such.

Why don't we have Salesian Philosophers?

      It has been more than a century and a half that the society of St. Francis de Sales serving the world. The number of salesians worked for the betterment of the world is numerous in many fields of apostolate. Yet, one of the fields in which we, the sons of Don Bosco, have not shown much interest is the intellectual realm. For instance, there are various religious orders having prominent people in the field of philosophy. And so a simple question that came to my mind in this regard: Why there are no salesian philosophers? (I mean well-known philosophers). I received lot of ready-made answers for this simple question like: “that’s not our charism”, “basically we are youth workers”, “Don Bosco never wanted us to be walking encyclopaedias”, “we are not contemplatives to sit and reflect”. In addition, once a priest questioned about a salesian who is prominent in the realm philosophy all over the world: what is the youth work he does except taking class? It was also said jokingly that whenever there is a religious gathering for any purpose salesians are called neither for presenting papers nor prayers services but for family circles. It is also my opinion (which came to my mind during my masters in philosophy) that we hide ourselves in the name of family spirit from serious intellectual works.

     Is the identity of Salesians just having the guitar or a football at hand? Is serious study not our cup of tea? Of course, the guitar and football typical instruments that attract the youth. In fact, Don Bosco attracted so many youth with his music and games. However, it should be remembered that he was also a prolific writer. He has authored some books and prepared so many booklets and was also editor of the magazine 'the companion of youth'. 

     Now, how does the intellectual commitment also become our religious commitment or how do intellectual activities also become part of youth work too? I thank Fr. Sahaya Gnanaselvem SDB for giving the answer for this question. Our intellectual achievements can have a hold in the welfare of the youth especially to the problems of the youth. For example, the problems of gay marriage or abortion have been legally approved in some countries like the different states of USA. How is the government approval processed? Such proposals are discussed in the political forum and to validate their view they look for strong arguments from the intellectuals of the country. It is no wonder that the some states of the USA have approved gay marriage since most of the continental philosophers are non-believers and critical towards the religious norms. This can be applicable to India too in different cases. The legalized moral evils have roots in the intellectual works. It is kind of a fight or a game between the good and evil. Thus it is the duty of the youth works to eradicate these moral evils through our intellectual activities. We need to prepare ourselves to meet the challenges by updating ourselves intellectually; if not, we will be outdated in our arguments.

      Philosophers, according to Plato, should have a strong hand in political and legal arena. It is true even today as explained above. Why don’t we, youth works, take this task for the greater glory of God and the salvation of souls?