WHY GENERAL TENDENCY OF PEOPLE HAVE SOCIAL ENVY COEFFICIENT BUT HAVE HERO
WORSHIP
The *social envy coefficient*, which was developed especially for this
study, indicates the ratio of enviers to non-enviers in each country. A
coefficient of 1.0 means that a country contains equal numbers of enviers
and non-enviers. Where the coefficient is less than 1.0, the country has
more non-enviers than enviers; where the coefficient is greater than 1.0,
it has more enviers than non-enviers. As measured by the social envy
coefficient, levels of social envy are highest in France, followed by
Germany. Social envy is significantly lower in the United States and Great
Britain (Figure 14.1).
Some examples in the survey were:
1 “I think it would be fair to increase taxes substantially for
millionaires, even if I would not benefit from it personally.”
2 “I would favor drastically reducing managers’ salaries and
redistributing the money more evenly among their employees, even if that
would mean that [the employees] would get only a few more dollars per
month.”
3 “When I hear about a millionaire who made a risky business decision
and lost a lot of money because of it, I think it serves him right.”
4 W e have all what he has, but he enjoins all prospectives, which is
not given to me.
* Social comparison is an extremely important factor in how we
interact with others*. This process provides a direct evaluation of where
we stand in relation to others, and provides an indication of the
*characteristics
of ourselves* that we should modify in order to improve in a variety of
ways. In the animal world, social rankings and hierarchies are ubiquitous,
and primates, in particular, are quite adept at comparing themselves to one
another via social rankings, a capacity that has important
consequences for successful
group living. *The human world is no less sensitive to hierarchies.* *There
is a strong tendency to compare oneself with others, to estimate and tag
others, and then categorize them along a spectrum of importance, often
termed “social status,” in view of how valuable we perceive that person to
be*. Those whom we deem as high value like politicians, celebrities,
athletes, film stars, and so forth, we place at the top of our social
rankings, while those we typically consider as low value fall to the bottom
of our social hierarchy, as designed by their own graphs.
*Politics of envy* is a commonly heard accusation in the real world of
politics, although its status in political theory is somewhat dubious. The
term, used mostly by American pro-market politicians and commentators, is
loaded with the implicit claim that objections to extreme inequality are
motivated by the visceral emotion of envy — one of the proverbial seven
deadly sins — and not social ideals such as justice and fairness. Those who
wield the term do not necessarily defend greed (another “deadly sin”). They
argue that existing economic policies are in the long-term interests of the
whole society and that inequality is an inevitable, unintended effect that
should not distract the public and derail progress.
People care about their relative position in society for many
reasons. For
example, a high standing in society can yield respect, admiration and power.
How well an individual feels that he is doing in society is typically
affected more by his relative position than by his absolute wealth. Envy is
one reason individuals care about their relative status. Envy is powerful
and pervasive. For example, “it seems unquestionable that, for some people
at least, the pleasure they get out of a particular consumption bundle will
be less if they feel that everybody around them has more than (they), than
if they feel that they are pretty much on a par with the rest of their
group.” “Someone whose close associates all earn $50,000 a year is likely
to feel actively dissatisfied with his material standard of living if his
own salary is only $40,000… Yet that same person would likely be content if
his closest associates earned not $50,000 but $30,000 a year” [A SIMPLE
FACTORIAL WHERE THE COMPARISON OF THE SUBJECT IS AS CHOSEN BY THEM FOR
THEIR CONVENIENCE, WHERE THEY RELATIVELY, HOLD THE RANKING, ADVANTAGEOUS TO
THEM, UNAWARE, OF SOME OTHER GROUP, MIGHT QUESTION THAT LATIVE STATUS!]
Asuya in Dharmashastra glossary. Source: Wisdom Library:
Dharma-śāstra. Asūyā (असूया) refers to “finding fault with the good quality
in others”. It is part of an eightfold set (of activities) born of Anger.
The word is used throughout Dharmaśāstra literature such as the Manusmṛti.
पैशुन्यं साहसं द्रोह ईर्ष्याऽसूयाऽर्थदूषणम् ।
वाग्दण्डजं च पारुष्यं क्रोधजोऽपि गणोऽष्टकः ॥ ४८ ॥Manu Smrithi 7 48
*paiśunyaṃ sāhasaṃ droha īrṣyā'sūyā'rthadūṣaṇam* |
*vāgdaṇḍajaṃ ca pāruṣyaṃ krodhajo'pi gaṇo'ṣṭakaḥ* || 48 ||
Tale-bearing, Treachery, Envy, Slandering, Misappropriation of property,
Cruelty of speech and of Assault;—these constitute the eightfold set born
of Anger
ASUYA
1 Asūyā (असूया) refers to “finding fault with the good quality in
others”. sūyā (असूया) refers to “malice” and represents a type of
Ādhyātmika pain of the mental (*mānasa*) type, according to the
Viṣṇu-purāṇa 6.5.1-6 Accordingly, “the wise man having investigated the
three kinds of worldly pain, or mental and bodily affliction and the like,
and having acquired true wisdom, and detachment from human objects, obtains
final dissolution.”
2 ( i ) Rig Vedam 4 4 2 uses asuya as effulgence effectively embracing
all directions-the possessiveness of the asuya the 3rd meaning reported in
the dictionary by Mr G.
तव॑ । भ्र॒मासः॑ । आ॒शु॒ऽया । प॒त॒न्ति॒ । अनु॑ । स्पृ॒श॒ । धृ॒ष॒ता ।
शोशु॑चानः । तपूं॑षि । अ॒ग्ने॒ । जु॒ह्वा॑ । प॒त॒ङ्गान् । अस॑म्ऽदितः । वि ।
सृ॒ज॒ । विष्व॑क् । उ॒ल्काः ॥
tava | bhramāsaḥ | āśu-yā | patanti | anu | spṛśa | dhṛṣatā | śośucānaḥ |
tapāūṃṣi | agne | juhvā | pataṅgān | asam-ditaḥ | vi | sṛja | viṣvak | ulkāḥ
( ii ) R V 6 46 14 says on water flow asuya as RUSHING RAPIDLY ending
DARTING ON THE PREY the asuya character.
सिन्धून्इव । प्रवणे । आशुया । यतः । यदि । क्लोशम् । अनु । स्वनि । आ । ये ।
वयः । न । वर्वृतति । आमिषि । गृभीताः । बाह्वोः । गवि ॥
sindhūn-iva | pravaṇe | āśu-yā | yataḥ | yadi | kleśam | anu | svani | ā |
ye | vayaḥ | na | varvṛtati | āmiṣi | gṛbhītāḥ | bāhvoḥ | gavi
“Rushing rapidly like rivers in their downward course and although neighing
loudly through terrain, they yet, tight-girthed, return repeatedly (to the
conflict) for cattle, like birds darting on their prey.”
{ asuya is exposed by a few only in this manner around us, unaware they are
aged; and the statement of no one is above asuya is a misnomer, as all
fair-minded to the society, behave with the envy; the cause of envy is
possession of property of any kind, which, their calibre , however , hard
they try, they may never attain, which they are aware}.
‘*Tale-bearing*’—the disclosing of such secrets as are to be kept from
monitors and other official relatives.
‘*Violence*’—the employing of superior men in derogatory acts; or
hand-cutting or imprisoning men for slight offences.
‘*Treachery*’—killing secretly.
‘*Envy*’—desire to strike or even take away the life.
‘*Slandering*’—not brooking the good qualities of men, and exposing their
weak points.
‘*Misappropriation of property*’.—not giving;—in fact taking away what
belongs to others; also the depriving from public use of what is public
property.
‘*Cruelty of speech and assault*’—are well known.
‘*Anger*’—hate. Those mentioned partake of the nature of Hate.—(48).
( iv ) அழுக்காறு எனஒரு பாவி திருச்செற்றுத் தீயுழி உய்த்து விடும் (
Tirukkural) Envy, embodied ill, incomparable bane, Good fortune slays, and
soul consigns to fiery pain.
பொறாமை என்று கூறப்படும் ஒப்பற்ற பாவி, ஒருவனுடைய செல்வத்தையும் கெடுத்துத்
தீய வழியில் அவனைச் செலுத்திவிடும்.
Envy will destroy (a man’s) wealth (in his world) and drive him into the
pit of fire (in the world to come.)
( v ) குறள் 35: அழுக்காறு அவாவெகுளி இன்னாச்சொல் நான்கும் இழுக்கா இயன்றது
அறம். பொறாமை, ஆசை, சினம், கடுஞ்சொல் ஆகிய இந்த நான்கு
குற்றங்களுக்கும் இடங்கொடுக்காமல் அவற்றைக் கடித்து ஒழுகுவதே அறமாகும்: 'Tis
virtue when, his footsteps sliding not through envy, wrath,Lust, evil
speech-these four, man onwards moves in ordered path// Explanation:That
conduct is virtue which is free from these four things, viz, malice,
desire, anger and bitter speech// :
azhukkaaRu avaavekuLi innaachchol naankum
izhukkaa iyandradhu aRam
There is a saying in Malayalam, “Asuyaikkum > Kazhandikkum arunnilla”
(There is no medicine to cure jealousy and > baldness)
Now why all these spoken again? Someone wrote as if a modest
thought over civil servants in the group hoisting their flags. But do they,
exposed as- they- the opposite thought so? There was one CHO Ramasamy; he
was a lawyer, magazine publisher; cine and Drama artist; many were unaware
of him much. But then CM KK, wanted to harm him, in the name of pious
law! Raided the magazine office; next day onwards he became so famous
till death. All are signing off in some style and some notice the
signatures of a few and criticise in the name of equality. But for that no
one would have noticed it. And an important point to be noted here is,
every signature does reveal something which others do not notice. Because
individual freedom is respected. However, only a few, who has the Thamaso
guna, think legally Like KK then CM of TN to make the other so popular!
The article shown above discusses the psychology of the factors,
western and eastern oriented. The people who disqualify the ranking in the
group (I don’t know the special reason>; not here but elsewhere?), failed
to see 3% and 97% of the population? They might also ask why is Brahmin any
special sanction granted? Then what they will answer? Even among the 3%
among the group members all are not defined functionality Brahmins and they
can again question in th same manner. And the same writer wrote One abuser
as a learnt person that means, he distinguishes that person one level up?
Then others may question, what is there to that encomium? In short, every
one has a Ranking in some, subjective matters, which they approve; the
vision with that goggle prompts them to ask questions, outside their,
arena; and if so, what could be the reason psychologically. That is why all
possible fulcrums were discussed Thank you K Rajaram IRS 9 7 23
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