Beyond the unreasonable man

Orthopaedic surgeon Govinda KC has become a familiar figure in Nepal for his persistent hunger strikes, often undertaken to advocate for public policy and governance reforms. His latest fast, beginning July 23, prompts reflection on his role as a seemingly 'absurd hero' in the Sisyphean tradition, one who pursues good despite knowing the desired outcome may not be achieved.

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Someone who knows that goodness may not produce the desired result, yet chooses to be good because goodness, in itself, is worth doing.

While comparisons to Mahatma Gandhi arise due to their shared use of fasting as a form of protest, their approaches differ significantly. Gandhi employed fasts for moral, spiritual, and political objectives, often as part of a broader movement. KC, conversely, focuses on pressing specific public policy and governance reforms, acting as a solitary campaigner. Gandhi was a master organizer and communicator, whereas KC operates as a lone warrior, writing little and lacking rhetorical polish.

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The reasonable man adapts himself to the world; the unreasonable one persists in trying to adapt the world to himself. Therefore, all progress depends on the unreasonable man.

George Bernard Shaw's adage that "all progress depends on the unreasonable man" resonates with reformers who refuse to compromise. However, the article argues that being 'unreasonable' is a necessary but not sufficient condition for change. History is shaped not solely by the conviction of individuals but by the complex interplay of agency and circumstance. Ideas gain traction when institutions are prepared to adopt them, technology makes them feasible, the public is receptive, and crises highlight the failures of the existing order. An individual may initiate change, but its spread depends on the broader environment.

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History is less a parade of heroic individuals than an interaction between agency and circumstance.