Preface
THE HISTORICAL ROOTS of the term intellectual are buried in ancient Greece and Rome. In that ancient, hoary era, this term didn’t have the connotation of today but generally meant a “wise man.” The modern meaning of an intellectual originated roughly three centuries ago and around the end of the seventeenth century, an intellectual also became a professional — i.e., he earned a salary.
But in the previous century, the meaning, application and sphere of activity of an intellectual not only became all-encompassing but increasingly pesky. The Leftist dominance in public discourse added a new toxic strain to such an extent that an intellectual became almost synonymous with a Leftist.
While this is broadly the scenario that prevailed in the West, India presented a rather unique case. Until the 1960s, an intellectual in India generally meant one or more of the following: a scholar, learned man, journalist, newspaper editor, author, writer and freedom fighter; even prominent lawyers and judges were regarded as intellectuals.
Then everything went downhill within two decades of Indian independence. In the March 1972 issue of the Kannada monthly Kasturi, the legendary DVG wrote a piercing diagnostic essay titled Namma Bauddhikanige Enaagide—literally, What has Happened to our Intellectual? It is a short but singular piece, which is also a bleak prophecy of sorts.
But because I don’t want to ruin the suspense, here’s the full essay. DVG begins with a simple question: Is our intellectual becoming apathetic and less vigorous in the post-independence era? His answer is yes.
Happy reading!
IN THIS CONTEXT, an 'intellectual' means a patriotic citizen who is primarily driven by the intellect, or someone who cultivates knowledge.
The intellect is the most critical among human faculties that produce knowledge, and it is fundamentally analytical. Our eyes, ears, and other senses bring us awareness of the world; these create pleasure and pain, and trigger emotions like attachment and aversion. It is the job of the intellect to weigh the merits and demerits of these mind-driven impulses and decide what is appropriate or not. Thus, the intellect is the master of all human faculties. The Gita also declares the intellect as the supreme human faculty: manasastu parā buddhiḥ.
A person who cultivates and refines his intellect is a true intellectual. Before independence, the prominent figures in our public life were such refined intellectuals—lawyers, teachers, journalists, and experts across various disciplines. They examined public issues based on factual realities and logically demonstrated to the public which policies and programmes were suitable for the country's welfare, thereby providing genuine civic education.
Of late, such people are not entering public life. We can summarise the reasons for this state of affairs:
The Triumph of numbers: Electoral politics does not differentiate between the intelligent and the ignorant. Whether one is a scholar or a layman, what matters is only their vote.
The struggle for livelihood: Today, the intellectual faces tremendous struggle to make a living. He has to toil from morn to night in some profession or office just to feed himself, thus leaving him no free time for other matters.
The economic evisceration of the middle class: The intellectual typically belongs to the middle class and is not wealthy by any measure. The government's economic policies have brutally suppressed the middle class, making the burden of survival back-breaking. It has stripped enthusiasm and strength for weighter issues.
Lack of recognition: Nobody sheds tears over the absence of an intellectual in public life.
Lack of respect: Even if an intellectual takes initiative and steps forward to take up public issues, there is almost no one to value or honor his words.
Several other reasons could be cited, but overall, there is nothing that assures the intellectual that he has a rightful and valued place in public life. If this deplorable situation is not remedied, it is difficult to hope for a good future for the (new) democratic system of our country.
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Our people must wholeheartedly accept that intellectual power holds a very important place in the nation's life. Intellectual cultivation, scholarly expertise, and the careful weighing of merits elevate the human life. Regardless of the problem before us—economic, social, or mundane—empty enthusiasm, outrage, or mere rhetoric is not sufficient to find a satisfactory answer. What is primarily required is three kinds of intellectual effort:
1. Knowledge of History: Understanding the ancient roots of a problem: how it arose and the reasons for its origin.
2. Detailed examination: Breaking down the details of who are all affected by a problem, how they are affected, the underlying factors, calculations, and cause-and-effect relationships reveals the true nature of the problem.
3. Discerning right from wrong: Evaluating the pros and cons of various potential solutions to see which ones the public is prepared for, which are practical, and which have merit. This too is the duty of the intellect.
If our politics is to rise above mere mob sloagneering and become enduring rather than momentary, intellectual cultivation must be compulsorily developed.
Today, the speeches, newspaper articles, and social discussions of our politicians are largely driven by outrage and passion. Provocative descriptions heavily outnumber words that actually clarify the problem or offer solutions. The current trend of repetitive and empty talk drags out speeches, wastes time, and replaces legitimate doubts with delusions. Our last twenty-five years of public life have morphed into a world of delusion, resulting in a chaotic handling of the country's affairs.
To fix this—and to partially fulfill the great objectives for which the country sought independence—those who have cultivated their intellects must enter public life in greater numbers.
If people without historical and scientific knowledge enter social and economic spheres, delusion will only escalate, and hardships will remain unresolved. For a public figure's goals to be noble, good literature and science must have deeply influenced his mind and intellect. If we do not encourage such intellectuals and ensure their increased participation in public life, it is difficult to expect a healthy future for the country.
