URGENT ATTENTION!

Save Humanism and Human World - by Ajith Rohan J.T.F.

Towards a Complementary Humanism    Common Objective   "Save humanity and the human world." By "human world," we refer t...

Saturday, 21 June 2025

Quantum Pets: How Animals Taught Me to Dance in the Flux. by Ajith Rohan J.T.F., Rome


(My personal factual background information taken from WATER, autobiographical graphic-novel story)

Rejecting any form of violence

Even now, I feel a kind of boredom and mental nausea when I simply hear or see the killing of people, animals, or the destruction of nature. When I was a child, I only played with a catapult once. I managed to hurt a bird, but immediately, for the first time, I felt what I described above. After that experience, I even avoided hanging out with friends who played with catapults and similar things. I still remember how that bird struggled in my little hands to free itself. I felt alienated from within and could not follow the habits and traditions that others followed so naturally.

I chose study, library and playground

Instead, I chose studying and collecting books, magazines, and newspapers thinking of a personal library. My favourite place was, and still is, the library (Now, I have my own physical and digital libraries in two countries). I also enjoyed team games, playground and swimming in lakes and in streams. At that time, I was the leader of about forty other kids of my age.

One day, when I was almost 12 years old, I saw some newly arrived books at the library I frequented in a small city-town in the northwest of Sri Lanka. I found all the books by Arthur Conan Doyle. The first work I chose was The Hound of the Baskervilles (1902). It was this work that sparked, for the first time, my potential for logical thinking as a researcher, observer and investigator of knowledge without falling into superstitions. Thus, Sherlock Holmes became one of the dominant figures shaping my cultural and civil character as a teenager.

In addition, as an adolescent, my mental and logical processes were irreversibly influenced and enriched by Bertrand Russell, Wittgenstein, Immanuel Kant, J. Krishnamurti, Alan Watts and by the Buddhist literature – specifically by the Milindapañha. I have to remind also “Bhagawath Geetha” which I encountered in Italy and helped a lot to understand what I was searching: behaviour of dark matter. No one has succeeded in changing and diminishing the self-directed education I acquired through research, observation, experimentation, reading, and direct experience from my childhood. I became wholly pragmatic and empirical who reason relative facts with cold precision, yet one can read between these lines how I am also sensitive in a certain way.

Who pushed me to choose a dog?

However, I am certain that it was The Hound of the Baskervilles that inspired me to train a dog named Jimmy. Although I still believe animals should live freely in their own world without too much human involvement, at least with me, I have not always felt this way. You can read this reflection on a dog and two she-cats (queens) to see how I became emotionally involved with their lives and relaxed in the presence of their affection. But this is not all.


The story of three animals in my life


After “The Hound of the Baskervilles”- Jimmy

Dog name Jimmy playing

The puppy dog Jimmy, with whom I had quite a close connection, I can feel it even today. I had him in Sri Lanka when I was an adolescent. From the first day, he formed a strong bond with me. It filled the space of my other self. As I look back today, in some ways, Jimmy represented my projected self: authentic, respectful, but not obedient. He was also independent and playful. But one night, Jimmy was attacked by a dog that had rabies, and after a few days, my father had to put him down. That day, I decided never to have a pet for myself again.





How I met Queen Isha

cat
Then came Isha, a totally independent and playful cat who indirectly entered my life. Strictly speaking, the cat was not mine but belonged to my friend in Rome, where I was staying. When she told me that she was going to get a cat, I suggested a dog instead. Then my friend replied ironically: “Oh, yes! I already have a dynamic and intelligent dog in the first room. Now, I only need a queen.” Then she added: “Also, I will name her Isha.” That was Isha’s arrival.

Though I don’t particularly like cats (I prefer dogs) or animals in general around me, they come into my life like this. I saw how fast Isha grew up. The ironic thing was that she formed a strong bond with me from a very young age. I used to wake up early in the morning to go to university or to the National library of Rome for research, and I always found Isha at my door, waiting to go to the kitchen and then play with me. She loved playing with the shadows of my hands. She became very skilled at jumping toward the shadow of my hand on the wall.

Well, until I left for work, my friend found it difficult to rest because two of us made enough noise to keep her awake. But she couldn’t say anything; the cat was hers.

Isha, the cat, somehow became a kind of therapy for my busy life with so many commitments. In addition, she slowly became my projected affection, too. But one day, I had to move to northern Italy, and everything ended. I did not want to hear about her anymore from my friend in Rome. However, my friend told me that Isha continued to look for me and slept on the bed where I used to sleep.

Queen Sisi

Cat watching
Then came Sisi, where I live now. I watched her grow up in the courtyard. Sisi was completely wild and suspicious. She hid as soon as she saw a human being. Her behaviour was similar to that of a wild cat. Maybe her mother had a relationship with such a cat around the vines and cornfields. However, over time, she lost all her siblings and even her mother.

Sisi, humanly speaking, became an orphan. She began to develop a little trust in human beings. One day, while I was on the phone in the yard, she approached me and showed me her trust. I didn’t pay attention because of the phone call. Afterwards, I noticed she was sleeping on my feet. I felt her trust and affection.

In this way, she also entered my life. We always felt good together, and she preferred to lie on my feet whenever I was on the phone. Time passed for her, too, and she grew up. Like all animals, nature began to influence her body through irresistible hormonal urges to procreate or to transform energy into new forms of cats.

She suffered greatly from her naivety under this hormonal attack. She tried to find relief from her pain by running to me and away from others. I felt unusual, annoyed and lost. That night, I saw through my window many cats in the yard running around her, making their sounds. After that, I noticed how her physical form changed. Everything seemed to calm down.

Three months ago, I took some photographs of her in the yard. Then, a month and a half ago, she disappeared. Someone told me they saw Sisi wet with some liquid; they thought it was blood. Anyway, that was the last time I heard about her. She disappeared. We don’t know what happened to her or her little ones.

She has left memories of herself, and I was able to capture her images with my cell phone when she was waiting for food. Well, I miss her. Maybe I should promise myself again not to have any affectionate relationships with animals? I don’t know. I now know for sure who I am and the world around me. So, I don’t worry about deciding or not deciding anything. I know for sure that what happens, happens without any logical interference.

Saturday, 14 June 2025

PHILOSOPHY OF COMPLEMENTARY HUMANISM - by Ajith Rohan J.T.F., Rome


Purpose of writing

I first confronted the concept of “complementarity” in my Doctoral Thesis in Theoretical Philosophy (2003–2008 Rome, Italy), exploring complementarity between Rhetoric and Hermeneutics, and ultimately between Mathematics and Language. After completing my PhD, I have circled the sun 17 times, during which my philosophical trajectory, including the concept of complementarity, has matured through diverse paths. This reflection is one of my first efforts to systematize the concept on solid and dynamic ground, fostering an open-minded dialogue. In this way, I keep my philosophy humble, without claiming perfection or absolute truth. Thus, I consciously aim to avoid its failure. But I have to affirm clearly that I have no intention to change anything or anybody through my creativity. Above all this is the best possible world we have created for ourselves. I simply enjoy my writings and all other forms of communication. That is all.

Dynamic, opposite but completing complementarity

colour-wheel with words

The concept of complementarity is one of the most elegant and disruptive ideas, not only in philosophy and science but also in all problems related to monopolized dominions like the theory of knowledge (Epistemology), world social, political, economic, cultural, and civil dominions; precisely because it refuses to let us settle for binary thinking and Aristotelian mechanical logic. It demands that we hold contradictory truths in tension, not as flaws to resolve, but as necessary surfaces of a deeper reality. At its core, complementarity refers to a relationship in which different elements interact in a way that enhances or completes one another, creating a functional or conceptual whole greater than the sum of its parts. This principle suggests that opposites or distinct entities can coexist in a mutually beneficial relationship rather than in conflict.

Complementary colour theory

I prefer in this case to report the colour theory to understand the concept “complementarity” through this vitally important dynamic system. In this way, we can approach relative circumstances better and move forward with practical logic by promoting constructively collaborative, harmonious, and ecological human societies. The complementary colours, first of all, are pairs of opposite colours on the colour wheel. Due to their oppositeness, they create a vibrant, high-contrast relationship when applied next to each other on a drawing panel. Complementary colours create elegant colour contrasts in a painting due to the fact that, no matter what combination one uses, they will always be different from one another.

Recognition of the difference and complementarity

First of all, we have to admit the existence of uncountable colour levels in our dynamic reality. On the other hand, understanding the significance of complementary colours is very important for an artist or anybody who works with colours because mixing opposite colours helps one achieve beautiful and dynamic colours or new perceptions. Therefore, this practical, intelligent capacity for identifying different colours and complementarity among them is very important because this process recognizes subtle nuances and then allows one to understand how to proceed to neutralize the contradictions between colours in consideration in order to create a new, elegant, relevant, and important colour for the objective purpose.

Complementarity in cultural-civil artificial realities

colour-wheel with written words
The practical philosophical and dynamic artistic capacity are fundamental to realizing deliberate objectives. All these activities are cultural and civil, which is to say, they are artificial in the foundational sense: constructed and man-made worlds that require continuous maintenance to resist entropy. Unlike natural phenomena, cultural-civil realities such as language systems, legal codes, economic models, aesthetic traditions, exist only through sustained human intention. Without this active preservation, they inevitably decay into noise, just as a painting left unattended fades or a neglected language becomes extinct.

Thus, the human “artificiality” is not a weakness but the greatest dynamic expression of “power and responsibility” of man. The principle of complementarity must therefore operate as both diagnosis and intervention: Diagnosis: Recognizing that all cultural-civil forms are dynamic oppositions in precarious balance, like complementary colours that vibrate because they are mutually constitutive yet irreducibly distinct; Intervention: Deliberately designing systems where opposites (good/bad, war/peace, tradition/innovation, local/global) are not resolved but orchestrated, much as an artist mixes opposing hues to generate new depth.

CONCLUSION

The totality of cultural-civil realities are artificial ecosystems. Complementarity is their sustaining logic not a passive equilibrium but an active labour of holding oppositions in creative tension. Like maintaining a garden or restoring a fresco, it demands vigilance: we must weed monopolies, repair fractures, and replant diversity where systems lean toward monoculture. This is the non-negotiable work of Complementary Humanism in both material and digital worlds. To neglect it is to accept civilizational decay.

However, without conscious design, these realms risk reinforcing homogenization or ideological monopolies. To prevent this, we must apply the principle of complementarity: ensuring that SPEC (= Socio-Politic-Economic-Cultural) systems facilitate dynamic balance rather than dominance, countering violence’s chaos with collaborative wisdom. This means:

Recognition of Difference – Acknowledging that no single culture holds absolute truth, just as no single colour defines a painting. 

  Constructive Interaction – Designing systems where contrasting perspectives refine rather than negate each other. 

  Strategic Maintenance – Continuously adjusting power structures to prevent decay into polarization or hegemony.

 

 

 

Monday, 2 June 2025

COMPLEMENTARY HUMANISM VS UNCONSCIOUS-CONSCIOUS CALCULATIVE NATURE OF HUMAN VIOLENCE (PART 01) by Ajith Rohan J.T.F.


GIST

This reflection probes deeply into the paradoxical nature of human violence, oscillating between unconscious drives and conscious justifications. I observe that humans, despite their cultural and ethical frameworks, often revert to a state of "unconscious-conscious contradiction," where violence is rationalized or even celebrated when convenient. This duality is starkly evident in historical and contemporary atrocities, where moral boundaries dissolve under the weight of power, ideology, and/or perceived necessity.


PREMISE

Humans without natural inhibition

4 CHILDREN ARE RUNNING
It is time to admit, without hiding with sweet but dark rhetoric of unconscious patterns that we always ready to commit violent actions when it is convenient. Millenary human history adamantly demonstrates that humans as willingly violent like nature is indifferent to human cultural and civil inventions as ethical and moral behaviours. Konrad Lorenz argued humans lack natural inhibitions against violence, unlike animals. Only healthy cultural-civil frameworks, SPEC systems, can temper this instinct, yet humans betray these ideals, structures behaviour patterns persisting in an “unconscious-conscious contradiction.” Nature’s disregard for “good” or “evil” mirrors human behaviour, which wilfully ignores its own cultural-civil inventions, making them Earth’s most ruthless beings.

Humans’ “unconscious-conscious contradiction”

By this observation I deduce that human beings exist in a state of “unconscious-conscious contradiction” when they are not true to themselves as artificially cultural-civil. Human beings are living in a separate world or in a “man-made world”. It is not completely natural or non-natural. Consequently, they have to keep on practicing and observing their actions before committing them. As I said, nature’s absolute indifference to our ethical and moral constructs of "good" and "bad" is undisputable. It is also undeniable that human behaviour is fundamentally indifference in front to his own cultural-civil inventions. It is precisely because of this ambiguous nature that human beings are the most ruthless and atrocious living beings on this planet.

History of violence and dominion

Colonial violence laid the foundation, with enslavement, looting, and cultural erasure justified as “civilizing” missions. Post-colonial states inherit this legacy, where violence mutates into neo-colonial exploitation. As Frantz Fanon noted, colonial trauma lingers in psychic and structural forms, perpetuating cycles of oppression. Today, human trafficking thrives under immigration’s guise, migrants lured by promises of opportunity are trapped in labour or sex slavery, their dignity stripped by global capitalism’s “sophisticated instruments.” In Canada, Indigenous women face “domestic trafficking,” rooted in colonial dispossession, yet framed as mere prostitution to evade accountability.

Are they applying laws to foes while interpreting them to friends?

Family murders, betrayals among friends, and ongoing wars illustrate this. For instance, Jewish people annually commemorate their suffering in Auschwitz during World War II, yet, as of June 1, 2025, their bombings in Gaza and Lebanon have killed over 45,000 civilians, children, women, schools, hospitals while they and their allies justify these acts. Despite all these killings of children and women by Israel “they” (allies and international community) condemn only Russian killings in Ukraine but overlook Ukrainian attacks on Russian civilians. Such double standards reveal human hypocrisy: the powerful redefine “good” and “bad,” ignoring agreed international laws and human rights. Are these contradictions deliberate, or do winners simply dictate morality?

CONCLUSION (Part 01)

We act like mosquitoes, adapting to situations, continuing habitual primitive styles with only sophisticated instruments. Despite world wars and revolutions, humanity’s violence remains primal, wrapped in technology and rhetoric. These facts confirm that humans act with “unconscious indifference,” mirroring nature’s spontaneity, even when consciously choosing violent strategies. Even when aware of making a “negative choice” (e.g., killing through various ways and means), they surrender to nature’s indifference, feeling exceptional, beyond limits. Because they are manipulating and abusing the “power”? This calculative duality, unconscious drives paired with conscious rationalization, defines our violent nature.