because he was sure that it was the same pig that he himself had killed. His heart sank at the people talking about the pig. His conscience began to prick him sharply.
It is for humanity that Nathu got terrified and restless. He was drenched off all peace of mind because he knew that his misdeed for five rupees would cost havoc deaths in the locality. Here we may have the reflection of M. N. Roy’s radical humanism which Roy interprets as ‘spiritual freedom’ of a man something even more satisfying than economic or political liberation. Nathu grew a critical attitude towards his own human self and felt emptiness in his heart with an urge for spiritual freedom. He finds himself every where in chains, not a “free agent” as Kris Manjapra quotes …show more content…
The thought is totally against the key concept of humanism which considers man as the measure of all things. Whatever he does is with the power of his intelligence. Humanism is also against any belief of supernatural power because that will only make man prejudiced and backward. Karim Khan referred to one Pir with very high spiritual attainments, “But the Pir Sahib does not touch kafirs with his hands. He hates infidels” (130; ch.8). In the eye of humanism there is no discrimination among men. There is no place of hatred among them. Love plays a great role in human development. Indian concept of humanism believes in spiritual power already in man for the well being of all lives on this earth. Some of the basic tenets of Islam as the Editors J. Gordon Melton and Martin Baumann mentioned in Religions of the World are, 1) The Prophet engaged in warfare. 2) The Prophet taught that Islam must be spread to the whole world. 3) Muslims divide the world into two: Islam and non Islam. 4) Many Muslims believes that all countries should follow Islamic law. 5) Some Muslim countries are non democratic and crush dissent. All the five points denote the authoritarian thought of Islam and Humanism can not encourage or support this attitude of man. A.B. Shah in an article “Islam and
It is for humanity that Nathu got terrified and restless. He was drenched off all peace of mind because he knew that his misdeed for five rupees would cost havoc deaths in the locality. Here we may have the reflection of M. N. Roy’s radical humanism which Roy interprets as ‘spiritual freedom’ of a man something even more satisfying than economic or political liberation. Nathu grew a critical attitude towards his own human self and felt emptiness in his heart with an urge for spiritual freedom. He finds himself every where in chains, not a “free agent” as Kris Manjapra quotes …show more content…
The thought is totally against the key concept of humanism which considers man as the measure of all things. Whatever he does is with the power of his intelligence. Humanism is also against any belief of supernatural power because that will only make man prejudiced and backward. Karim Khan referred to one Pir with very high spiritual attainments, “But the Pir Sahib does not touch kafirs with his hands. He hates infidels” (130; ch.8). In the eye of humanism there is no discrimination among men. There is no place of hatred among them. Love plays a great role in human development. Indian concept of humanism believes in spiritual power already in man for the well being of all lives on this earth. Some of the basic tenets of Islam as the Editors J. Gordon Melton and Martin Baumann mentioned in Religions of the World are, 1) The Prophet engaged in warfare. 2) The Prophet taught that Islam must be spread to the whole world. 3) Muslims divide the world into two: Islam and non Islam. 4) Many Muslims believes that all countries should follow Islamic law. 5) Some Muslim countries are non democratic and crush dissent. All the five points denote the authoritarian thought of Islam and Humanism can not encourage or support this attitude of man. A.B. Shah in an article “Islam and