According to the Nyaya philosophy of Gauthama, there are two kinds of dogma. One is called dhrishtantha,
one about which a common man and expert
can agree on. The other is called siddhantha, an established dogma or
tenet resting on the authority of a school of thought.
Since one of my interests is to bring old writings in line with current
knowledge, let me restate these two dogmas with examples. The root word for Dhrishtantha
is dhrsh, to see. When this word was coined, most discussions were based on
rules of logic and not empirical evidence. Therefore, it was acceptable to say
that if a common man also can come to the same conclusion as an expert, it is
dhrishtantha.
Drishtantha cannot follow this definition in this time in history
because science has proofs for many things which only experts can interpret and
understand. Common man, even an educated one, cannot understand some facts
unless he works in that specific field. Therefore, common man will have to accept
items that most experts in a specific field can agree on based on solid scientific
evidence and without outside pressures, political, religious or monetary.
This brings us to dhristantha defined as scientific dogma, which is an
oxymoron. Unfortunately many conclusions arrived at by scientific methods do
get ossified as dogmas. This is against the entire principle of scientific
enterprise. The common man has to accept (dhrishtantha) a statement of fact if
all or most experts agree on that view based on currently available evidence.
But, that is just a plateau. It is not a dogma. It has to be challenged and will be challenged so we
can reach a higher level of understanding.
The best example that comes to my mind is peptic ulcer disease. I
remember the various theories that were generated based on science such as
hyperacidity and stress. When it was considered as secondary to hyperacidity,
the treatment was antacids. When it was considered psychosomatic, counselling
was the mode of therapy. Someone questioned these dogmas which made it possible
to investigate further and show that an infectious agent is the culprit. Now,
the treatment is more specific, based on solid facts.
Siddhantha is based on a school of thought. It is just that, a thought,
an idea followed by proponents of that thought. I have no problem with our
developing our own ideas on philosophical issues. My problem comes when we
become fanatic, insist that mine is the only correct concept and start pushing
it on others. In my view the word dogma, should be confined to such concepts.
True dogmas as defined above may be one of four kinds, says Gautama:
A dogma that is claimed
by at least one school and not opposed by any other school is called
sarvathanthra siddhantha. In other words, it is accepted by all schools of
thought. “Every individual is entitled to freedom of thought” is one such
concept.
A dogma that is peculiar
to one school and rejected by some other school is called prathi siddhantha.
Karma concept of Hinduism is an example.
A dogma that is
hypothetical and if accepted will lead to acceptance of another tenet is called
adhikarana. For example, Karma concept leads to concepts of rebirth.
A dogma that is not
explicitly declared ( only implied) is called apyubhagama. I do not have an example
and I do not know what Gautama had in mind.
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