Asian-Arab philosophical dialogues on globalization, democracy ...

Philosophical Concerns in Understanding Democracy
and Sustainable Development
Sivanandam Panneerselvam, India
16
Asia-<strong>Arab</strong> Philosophical Dialogues on Globalization, Democracy and Human Rights
Understanding the Concept of Democracy in Indian Context
The post-independent India, no doubt, has a vision of egalitarian society. Its constitution has emphasized
the unity and integrity of the nation as a paramount value and insisted upon equality and dignity as a
constitutional fundamental. But the social stratification in India does not allow the oppressed and the
suppressed to be treated on par with others. In the name of caste, the welfare of the backward and the
scheduled castes and tribes are neglected. Dr. Ambedkar rightly said “caste has killed public spirit. Caste
has made public opinion impossible…Virtue has become caste-ridden and morality has become castebased”.
39 Fisk, while commenting on Rawls’ Theory of Justice says that the claim that people are equal is
not a reality. He says that in reality, people are equal members of classes, not of society as a whole. Fisk’s
approach is very much significant in an Indian context. The ancient Tamil work, Tirukkural explains how
people are equal. It says “for the living beings on earth, birth is the same. There is no difference between
one man and the other based on the caste or colour”.
Social democracy is meaningful only if all are allowed to survive by proper representation and
participation within the democracy. Otherwise, it is a democracy of the few. Dr. Ambedkar pointed out
that our constitutional ideal cannot be attained with mere political democracy. He explains that we
must make our political democracy a social democracy as well. “Social democracy means a way of life
which recognizes liberty, equality and fraternity as principles of life”, says Dr. Ambedkar. If democracy
simply means the voting power to all, then it cannot be democracy. Democracy means social equality
and justice.
In the Constitution, in the Preamble itself, it declares that it will secure to all its citizens justice (social,
economic and political), liberty of thought, expression, belief faith and worship, equality of status and
opportunity and to promote among them all fraternity, assuring the dignity of the individual and the
unity of the nation. In Article 15, in the chapter dealing with fundamental rights, the conception clearly
states that the state shall not discriminate against any citizen on the ground of religion, race, caste,
sex or place of birth. Article 16 provides that there shall be equality of opportunity for all citizens in
matters relating to employment, of appointment to any office under the state and no discrimination
shall be made on the grounds of religion, race, caste, sex, descent, place of birth or residence. Thus as
far as the state is concerned, the state has no religion of its own and as a sovereign democratic republic,
the people have solemnly resolved that they shall not make any distinction of discrimination among
citizens on the basis of any of the above factors. The constitution abolished untouchability (Dalits, the
practise of socially and legally ostracising group by regarding them as “ritually polluted”) and made its
practice in any form an offence punishable under the law. Untouchability was, by this point, considered
as the worst disgrace and scourge of Indian society.
Social Justice and Human Rights as Parts of Democracy
One of the salient aspects of democracy is the principle of social justice. The principle of social justice
is to be considered as fairness. Habermasian notions of “inclusion of the other” and the “symmetrical
understanding” are useful in this context. Habermas seeks “a non-levelling and non-appropriating
inclusion of the other in his otherness because citizens who share a common political life also are others
to one another, and each is entitled to remain as other”. 40 Treating the other as equal is a part of social
justice. There should be a symmetrical relation and should be understood that treating others as equal
is not an act of benevolence, but an act of social justice.
39 Prasad, Amar Nath. 2003. Critical Response to V.S. Naipaul and Mulk Raj Anand. New Delhi, Sarup and Sons.
40 Thomassen, L. 2006. The inclusion of the other? Political Theory, Vol. 34, No. 4, p. 439-62.