The debate between individualism and collectivism lies at the heart of all modern political debates, but it is obvious that we could not live without both. If everyone acted individualistically, society—which hinges on cooperation—could not exist; there could be no common agreement on social laws that aim for the greater collective good over (sometimes) individual good. If on the other hand we prioritized the collective good over individual good, there would be no incentive in the individuals to act out of their own agency, resulting in the relinquishment of individual responsibilities. What is the right balance between individualism and collectivism? This question hinges on the problem that these two ideas seem to be fundamentally contradictory and this post hopes to show that they are not.
As mental illnesses become prominent in today’s world, and science doesn’t believe in the existence of anything that cannot be sensually perceived, the cure of such illnesses suffers from a conceptual poverty inherited from the legacy of the physical sciences. While the understanding of the mind is receiving renewed focus owing to the growth in mental illnesses, the cures struggle to straddle the internal world of thoughts and emotions along with the external world of chemicals and empirical observation, although the mind-body duality remains till date an unsolved problem in science. This post discusses the conceptual framework drawn from Vedic philosophy, which can help us comprehend depression in a new way, relating it both to physical well-being and its spiritual undercurrents.
In all religious philosophies, God is the original person, Who creates all else. If we were to count things, then God would represent 1. In Vedic philosophy, additionally, all that is created is also a part of God, Who is then described as the complete truth. In effect, since God is the complete truth, everything that follows is a partial truth. Similarly, since God is the original truth, everything that follows is a relative truth compared to the original truth. The partial truth represents a fraction of God, and the relative truth represents an order or succession among the fractions, which can be counted as 1, 2, 3, etc. Two ideas—(1) that God is the origin, and (2) God is the whole truth—can thus be used to construct a theory of natural numbers and fractions, which this post discusses. Once this foundation is established, then we also talk about other types such as complex and irrational numbers. This post discusses how a new understanding of numbers can be built based on God’s existence.