Human Behavior and the Best Principles to Follow

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Table of Contents

Introduction
Summary of the Teachings
Socio-Cultural Background
Relation to Real Life
Criticism of the idea
Conclusion
References

Introduction

Life is very complicated and it is sometimes difficult to fully understand all its aspects. Human beings can only strive to get the best while they are alive because they have no power over live and death.

It should be noted that human beings are morphology similar and functioning of the various body parts is the same. However, there are some noticeable differences among the behaviors of human beings.

When placed in similar situations, various people will act differently bringing to the fore the question of why the difference. Moreover, many people are concerned with finding the best way that they should behave and conduct themselves in society.

Jiddu Krishnamurti tries to explain human behavior and the best principals to follow. In his discussion named the only revolution, he tries to discuss the effects of the environment on human beliefs and actions.

Summary of the Teachings

In the search for truth, human brains play a very crucial role. Our brain should be able to freely think without pressure from the preconditions of society so as to find reality.

If we have predetermined expectations of what our results should be, then we cannot proclaim that we are able to find the truth. Society has been structured in a manner that outlines what is expected as being right and what is deemed wrong.

In this regard, we often find ourselves using the known facts in our search for the truth (Williams, 2004). However, as Krishnamurti argues, truth goes beyond the ordinary things that society has conditioned our minds to belief in.

Whatever people belief in is mostly what the social cultural teachings have made them to belief in. We seldom want to question whether the reality is the same as what our culture defines as being correct. If we are asked today about time we gladly explain our answers.

We say we did this and that yesterday. Nevertheless, Krishnamurti points out that people do not actually know the difference between yesterday and today.

Society has conditioned people to think that some things just happen naturally without any cause (Epstein, 2011). He disputes this fact arguing that nothing happens without any cause.

In his words, the cause and effect of everything in the world are so entangled that differentiation between the two is almost impossible. Thought is always in the search of how to do things better and different from other people.

As a result, letting the mind free to think is the beginning of finding truth. He is, however, concerned with the idea that human mind always works in fragmentation.

Consequently, the best education that one can get according to Krishnamurti, is the education directed to the mind thus eliminating fragmentation. Just as Socrates, Krishnamurti wants all people to be more concerned with their inner soul rather than the earthly things (Stephens, 2010).

Krishnamurti believes that people should be very objective in their search for truth. Any cultural preconditions should be removed when one is meditating.

This is because success of meditation is highly dependent on the freedom of mind to engage in reasoning without being influenced by environmental factors. In his view, human beings are similar and should treat each other as such (Hammerman, 2007).

However, the mental conditioning by the cultural and various religious beliefs bring about the difference in human beings. This brings about the difference in interpretations of various situations thus the difference in findings.

In the end, people are made to belief in various fashions of the truth when in reality only one truth exists.

Krishnamurti agrees with Plato that bodily desires and conclusions are in many instances inaccurate and misleading as far as a philosophers quest for truth is concerned (Dombrowski, 2006). In this regard, the best realities of life, as well as the truth, are better approached in thought alone.

Consequently, he advocates for people to first be human beings before sliding into their ethnical and religious cocoons.

Socio-Cultural Background

During the times of Krishnamurti, cultural believes in the world were very divergent. In his homeland India, people were very observant of their cultural and religious beliefs. Everything that culture advocated for was taken seriously.

All the teachings of people were based on what their culture defines as being right or wrong. In a scenario like this, people are not able to free their minds and think on their own. On the other hand, Europe had a different culture at this period in time.

People had extricated themselves from the chains of cultural beliefs (Krishnamurti, 2006). They more or less engaged themselves in thinking how to advance their lives with less influence from cultural beliefs. There was a wave of change and modernization in the world especially in Europe.

Nonetheless, each region held that they had the best practices that should be adopted by the rest of the world. More especially, Europe was in a delicate situation and strived to compel the world to adopt its way of doing things. The rest of the world was viewed as a threat to its status quo.

On the same note, technological enhancement and other educational advancement were seen as the only way that people can proclaim their superiority.

Consequently, each community was striving to come up with new ideas about everything. As a result, there existed tension regarding which status quo will prevail in the end.

On the same note, religion was seen to play a very crucial role in the day to day activities of people. From time immemorial, religion has been the pillar on which society bases its principles.

In many societies, religion has been used as a guiding principle in determining the correct code of conduct, besides giving rules on what is considered as acceptable behavior in society (Krishnamurti, 2010). It should however be noted that religion has lost much of its control in society over the years.

Anciently, religion used to dictate virtually every activity in society. During the period of Krishnamurti, that control had diminished and it was not peculiar to have some issues happening in society which were completely secular.

It is for this reason that he advocates for spirituality in the activities of people.

Relation to Real Life

The teachings of Krishnamurti still influence the current life that human beings lead. People still believe that life depends on explanations brought forward by different socio-cultural teachings. In any research that people want to conduct, priori theory is first used to explain the issue.

It therefore goes without saying that researchers do have prior expectations of how results of their endeavors should look like. Our behavior is highly as a result of what our cultural backgrounds consider as being right or wrong.

When a baby is born, he or she is taken trough the cultural beliefs by the parents (Krishnamurti & Blau, 2002). The baby is made to know that there is a limit as to what actions can be done and what one should think.

In this regard, our minds are preconditioned form the very beginning and all that we do is behave as per the limits imposed on us by the socio-cultural atmosphere of where we were brought up (Kumar, 2013).

The truth therefore becomes evasive because people fear going against what the society wants. Similarly, things happening in the world have a cause, and yesterday is a determinant of today. The future of everybody is dependent on how they prepare for it presently.

This is the same argument by Nietzsches who states that everything in the world is just but a replication of what happened in the past. According to the argument, the world is recurrent and will continue to recur infinitely.

Therefore, there is nothing new that happens in the world that has never been witnessed before (Valasquez, 2010). Pain, disasters, diseases and all other sorrows that are happening now or those that have happened in history will recur again.

Nietzsche argues that human beings have no control over what has happened, what is happening or what will happen in the future. The argument is similar to the reincarnation believe by the Hindu religion.

Krishnamurtis argument that people should consider themselves as human beings first before subscribing into religious beliefs is crucial in the world of today. True to his arguement that religion is just a collection of rules that serve to drift human beings apart, religion has divided the world.

Various religious groups are nowadays claiming to be the only true religions instead of teaching spirituality to the congregation (Knight, 2007). Similarly, each person only wants to think to the extent that he or she does not seem to go against his or her religious beliefs.

Criticism of the idea

Unfortunately, the ideology that there is no spontaneous thing that happens might make people highly irresponsible knowing that they can only play a spectator role in the world.

Moreover, it is crucial to note that nobody has ever come forward and claimed to be aware of what happened in the last part of his or her life.

Consequently, subscribing to the idea will not change people in any way since they will be confident that their past deeds will not haunt them (Kreeft, 2002). People can be tempted to stop working towards the prevention of evil in society (Quinn, 2009).

Anyway, it will be pointless to work tirelessly wasting ones energy in trying to prevent what will definitely recur. Moreover, it is erroneous to imagine that nothing changes in the world because definitely, the earth is not the way it was 1000 or even 50 years ago.

Much has changed; some things have become extinct like the dinosaurs, while others have emerged. Natural occurrences are definitely there. Not everything can be explained by human beings explaining why people believe in spirituality.

Moreover, Aristotle differs with Krishnamurti given that Aristotle highly encourages people to monitor natural phenomena (Knight, 2007). This implies that he accepts the fact that some things are natural.

Arguably, Krishnamurtis argument that people should free themselves entirely from any mental preconditions in their search for truth is difficult. People become human beings because of the unique way of life that is imparted into them after birth.

They way of thinking of a person is also as a result of the cultural teachings that one receives (Ross, 2011). We live in the society and do everything with regards to how society wants it to be done.

On the same note, Aristotle states that material cause is important in understanding reality thus differing with Krishnamurti. Consequently, it is pretty difficult to argue that truth can only be found if the mind is freed from the societal and cultural ties.

Despite the argument of Krishnamurti which advocates for spirituality and not necessarily religion, religion is a very influential aspect in human life. Not only does religion impart social behavior, but it also sets out what is expected from each person.

It is important to note that though the influence of religion is fading away with the emergence of modernity, it still plays an important role in various societal issues.

Contrary to ancient times when people used to involve themselves in religious matters only to the extent allowed by religious beliefs, nowadays people can think outside the religious beliefs.

This is also Spinozas view which argues that scriptures should be interpreted solely on their own (Rocca, 2008).

Conclusion

Human beings are different by nature not only in character, but also in logic. Therefore, a single issue can generate many arguments each with a different perspective. However, it is how one defends his or her own view that matters.

Philosophers in particular are known to have diverse views regarding different issues including life and death. It is however crucial to note that the views of philosophers continue to influence the world in one way or the other.

References

Dombrowski, D, A. (2006). A Platonic Philosophy of Religion: A Process Perspective. New York: SUNY Press.

Epstein, R. (2011). The Quotable Krishnamurti. New York: Quest Books.

Hammerman, J. (2007). Desires and Illusions. Bloomington: Xlibris Corporation.

Knight, K. (2007). Aristotelian Philosophy: Ethics and Politics from Aristotle to Macintyre. Cambridge: Polity.

Kreeft, P. (2002). Philosophy 101 by Socrates: An Introduction to Philosophy via Platos Apology; Forty Things Philosophy is According to Historys First Wisest Philosopher. San Francisco: Ignatius Press.

Krishnamurti, J. & Blau, E. (2002). Meditations. Brockwood: Krishnamurti Foundation trust Ltd.

Krishnamurti, J. (2006). Inward Revolution: Bringing about Radical Change in the World. Boston: Shambhala Publishers.

Krishnamurti, J. (2010). Choiceless Awareness. Hertford: M-Y Books Distribution.

Kumar, A. (2013). Curriculum As Meditative Inquiry. Basingstoke: Palgrave Macmillan.

Quinn, E. (2009). Critical Companion to George Orwell. New York: Infobase Publishing.

Rocca, M. D. (2008). Spinoza. London: Routledge.

Ross, J. E. (2011). Krotona, Theosophy and krishnamurti: Archival Documents of the Theosophical Societys Esoteric Center, Krotona, in Ojai, Calfornia. Taormina: Krotona Archives.

Stephens, M. (2010). Provolution: A Guide to Changing the World Through Personal Evolution. New York: John Hunt Publishing.

Velasquez, M. (2010). Philosophy: A Text with Readings. Stanford: Cengage Learning.

Williams, C. A. (2004). Jiddu Krishnamurti: World Philosopher (1895-1986) his Life and Thoughts. New Delhi: Mortilal Banarsidass Publishers.

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