is why, particularly after 1985, the Mandir-Masjid issue flared up with such tremendous intensity. What came to pass as a result is now a matter of history. Due to the growth of this anti-democratic variety

after Darwin, this concept has received general acceptance among scientists and the educated elite. What precisely are those arguments in favour of organic evolution, which have caused scholars of the modern

owner of the telephone, but in no way itself being the owner of the telephone. It is as if here, too, what connects a scientist’s observation and experiment to the reality is a thing, which exists only in

rendered the emergence of an independent Kashmir on the map of the Indian subcontinent impossible. Now, what is possible, given the existing conditions, is that Kashmir should be part of India under Article

must not react negatively, even if it means some initial sacrifice of one’s self-esteem. Imagine what happens if someone abuses you and you retaliate by throwing a stone at him. Later, while reporting

exactly the right point, it will break asunder. You have only to look at diamond gemstones to see what exquisite, multi-faceted forms they can be given by jewellers, because, by studying the inner structure

to impose his will on the people, the right to make people accept his word as law. But then that is what it means to be a prophet, and when man is the creature and not the Creator, he is in the position

some degree of interpretation (p.56). As John Stuart Mill says: ‘We may fancy that we see or hear what in reality we only infer. For instance there is nothing of which we feel more directly conscious than

experiment. This is a ‘logical method’—to quote Lull—of explaining the phenomenon of creation. Then what are those arguments in favour of organic evolution, which have led scholars of this modern age to