Desh Raj Sirswal

“ग्यारहवीं–A के लड़के” गौरव सोलंकी की छह कहानियों का संग्रह है जो वर्तमान सामाजिक जीवन एवम् उसकी नैतिकता के बीच जूझ रहे युवाओं की मनोस्थिति को चित्रित करती हैं. जीवन की निर्थकता के साथ-साथ अधूरे प्यार की प्राप्ति एवम् भावनाओं के बाजारीकरण की वर्तमान स्थिति को दर्शाती हैं. ये कहानियाँ हमारे आस-पास के चरित्रों को लेखन से जीवन्त कर देती है और जाने –अनजाने ये चरित्र हमें सोचने पर मजबूर कर देते हैं. वर्तमान समय में नैतिक मूल्यों की व्याख्या और उनके व्यावहारिक प्रयोग के बीच का अंतर हम इन कहानियों में अच्छे से देख सकते हैं. आज का युवा भावनाओं में बहता हुआ कैसे हिंसा और स्वार्थपन के चरम पर जा रहा है और वह अपने पतन से रूबरू होते हुए भी उसी दिशा में अपना फायदा देखता है. गौरव, स्वयम इन कहानियों को लिखते समय की अपनी मनसिकता का वर्णन ऐसे करता है, “वह सबसे अँधेरा वक्त था. कभी कभी मार्केज याद आते थे जिन्होंने लिखा था कि इस यातना को जी भर के भोग लो जब तक जवान हो, क्योंकि ये सब हमेशा नहीं रहेगा” (पृ.11) किसी न किसी कहानी में पाठक स्वयं को भी उन प्रश्नों से घिरा पाता है जो जाने अनजाने कहानी से निकल कर उसे विचलित कर देते हैं. लेखक बड़े अच्छे ढंग से पाठक को इन कहानियों के आधार से रूबरू करवाता है.

भारतीय दर्शन में श्रीमदभगवदगीता को महत्वपूर्ण स्थान प्राप्त है. इस दर्शन की व्याख्या विभिन्न विद्वानों ने अपने-अपने जीवन उद्धेश्यों के अनुसार की है, जिसे कभी ज्ञानयोग, कभी कर्मयोग और कभी भक्तियोग के द्वारा प्रतिपादित किया जाता रहा है. श्रीमदभगवदगीता ही एकमात्र ऐसा ग्रन्थ है, जो हमें श्रीकृष्ण की वैचारिक परिपक्वता और विराट चरित्र से परिचित करवाती है तथा योगेश्वर श्रीकृष्ण के रूप में हमारे समक्ष स्थापित करती है. जीवन के विभिन्न संघर्षो को देखते हुए, वर्तमान समय में मानव-उत्कर्ष शिक्षा का मुख्य बिंदु होना चाहिए. आज के मनुष्य को भौतिक विकास के साथ-साथ, मानसिक, शारीरिक, मनोवैज्ञानिक और आत्मिक स्तर पर भी सामान्तर विकास की जरूरत है. श्रीमदभगवदगीता के सभी 18 अध्यायों में एक उद्देश्य समाहित है और यह हमें मानव उत्कर्ष से सम्बन्धित सिद्धांतों का पूर्णरूपेण परिचय देती है. इस शोध-पत्र का मुख्य उद्देश्य इन्हीं सिद्धांतों को चिन्हित करना है.

Epicurus was a Greek philosopher and more interested in pleasure or its pursuit than other ideals. He said, “No pleasure is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves.” Epicurus tells us that wisdom is the knowledge of which pleasures are good for us. While at times this led to a negative view of his philosophy, the reality is his thinking was very advanced and developed, leading to his ideas becoming highly influential in modern thought in many regions of the world today. His simple philosophies of avoiding pain, leading a simple life, and attaining knowledge have made his philosophy both attractive and influential to many. One important Indian Philosophy “Charvaka” take this world to be the only reality. Out of the four human values - Dharma, artha, kama, and moksha - they advocate pursuit of kama only and artha merely as a facilitating means for the purpose. For Charvaka, the goal of human life to attain the maximum amount of pleasure in this life, avoiding pain as far as possible. A good life is a life of maximum enjoyment. A good action is one which leads to a balance of pleasure and a bad action is one which brings about more pain than pleasure. In present times, consumerism is all pervading, the real spirit for any developing economy is to develop products and marketing practices advocating consumerism and it is inevitable to safeguard the interest of consumers at large. Consumerism is the belief that personal wellbeing and happiness depends to a very large extent on the level of personal consumption, particularly on the purchase of material goods. The idea is not simply that wellbeing depends upon a standard of living above some threshold, but that at the center of happiness is consumption and material possessions. It is an attempt of this paper to see the relation between these philosophies and try to find common characteristics which lead man to lead a happy and satisfactorily life.

महात्मा गाँधी भारत के कुछ महान विद्वानों में से एक हैं जिन्होंने विश्वपटल पर अपनी एक अलग छाप छोड़ी है. उनके दर्शन को भारतीय जनमानस ने खुले मन से आत्मसात किया जिसका उदाहरण स्वतन्त्रता आन्दोलन के समय में उनके प्रभाव से जाना जा सकता है. गाँधी के सत्य के प्रयोग, अहिंसा, सत्याग्रह, सर्वोदय आदि विचार आज हमारी भारतीय शिक्षा का एक अभिन्न अंग बन चुका है. राजनीति, धर्म, सामाजिक समस्याओं पर उनका चिन्तन हमें आश्चर्य में डाल देता है. उनका साहित्य लगभग सौ ग्रन्थों में प्रकाशित रूप में हमारे बीच उपलब्ध है. गाँधी के जीवन पर भारतीय दर्शन का व्यापक प्रभाव था. गीता और बुद्ध के ‘सर्वभूत हित’ के आदर्श से गाँधी प्रभावित रहे. उनके चिन्तन पर रस्किन एवम् टॉलस्टॉय का भी प्रभाव था. इस तरह गाँधी में पूर्व और पश्चिम का समन्वय दिखाई देता है. गाँधी के अनुसार आधुनिक सभ्यता अनीति और अधर्म पर आधारित है इसीलिए सर्वग्रासी है . गाँधी ने वर्तमान सभ्यता की चार प्रमुख समस्यायों को चिंताजनक माना-हथियारों एवम् हिंसा की समस्या, पर्यावरण , निर्धनता एवं मानवाधिकारों की समस्या. यह समस्याएं आधुनिक सभ्यता की देन है अत: उन्होंने इसकी आलोचना की तथा विकल्प में एक नई मानव सभ्यता का प्रारूप प्रस्तुत किया जो सादगी, संयम , अपरिग्रह एवम् स्वावलम्बन की जीवनशैली के साथ अहिंसात्मक एवम् शुद्ध साधनों तथा प्रकृति के साथ मैत्री व साहचर्य पर आधारित विकास पद्धति का पक्षधर हैं. आज गाँधी एक व्यक्ति न रहकर एक वाद की तरह हमारे सामने प्रकट होते है जो हमारे सामाजिक और राजनैतिक जीवन पर असर डाल रहा है. आज गाँधी –वन्दन एवं गाँधी-विरोध का प्रवाह निरंतर चल रहा है लेकिन देश एवम् विश्व की परिस्थितियाँ गाँधी चिन्तन की प्रासंगिकता को व्यापक रूप से उजागर कर रही हैं प्रस्तुत पत्र का उद्देश्य आधुनिक सभ्यता पर उनके विचारों को जानने का प्रयास है तथा आज के समय के अनुरूप समीक्षा करना भी है.

भारतवर्ष को दर्शन और धर्म की दृष्टि से विश्वपटल पर बहुत ही महत्वपूर्ण स्थान प्राप्त है. भारतीय समाज में धार्मिक विविधता के साथ-साथ हमें लोकधर्म की क्षेत्रीय स्तर पर हमें बहुत सी धाराएँ देखने को मिलती है. हरियाणा प्रदेश की भूमि को वेद, उपनिषद, महाभारत, पुराण, गीता आदि की रचना-स्थली भी माना गया है. इसे महाराजा हर्ष, सूरदास और बाणभट्ट जैसे महान व्यक्तित्वों की भूमि के साथ-साथ लोकभाषा का साहित्य का सृजनस्थल भी रहा है. लेकिन वर्तमान में हम वैश्वीकरण, सांस्कृतिकरण, और ब्राह्मणीकरण के चलते हम उन वैचारिक, सामाजिक और राजनैतिक प्रभाव डालने वाली संस्थाओं के महत्व को भूलाकर देश के सांस्कृतिक और दार्शनिक मूल्यों से दूर होते जा रहे हैं. प्रस्तुत लेख में हरियाणा राज्य में दर्शन और लोकधर्म के विषय पर प्रकाश डालना मुख्य उद्देश्य है.

महात्मा बुद्ध का दर्शन मानवता का दर्शन माना जाता रहा है. आज अगर हम कहीं भी विश्वशांति, नैतिक प्रगति, मूल्ययुक्त जीवन की बात करते हैं तो बुद्ध की शिक्षाओं का वर्णन जरूत करते हैं. बुद्ध का दर्शन आधारभूत रूप में नैतिक दर्शन है और यही विशेषता उसे अन्य दर्शनों से अलग स्वरूप देती है. इसके इसी स्वरूप की वजह से यह दर्शन भारत में जन्म लेकर भी विश्व-पटल पर अपनी पहचान बना चुका है. बौद्ध दर्शन को हम प्रेम और करुणा का दर्शन भी कह सकते हैं। “बौद्ध धर्म में इन गुणों को विकसित करने के लिए अनेक तरीके सिखाए जाते हैं, और कोई भी व्यक्ति इनसे लाभान्वित हो सकता है. सभी की समानता प्रेम और करुणा का आधार है: सभी जीवन में सुख चाहते हैं; कोई भी दुख नहीं चाहता। सभी आनन्दित रहना पसन्द करते हैं। कोई भी दुखी नहीं रहना चाहता। इस दृष्टि से हम सभी एक जैसे हैं।“1

वर्तमान समय में बढती हुए अस्थिरता , निराशा और अनिश्चितता में व्यक्ति अपने आपको थका हुआ महसूस कर अपनी सृजनात्मक शक्ति को खोता जा रहा है. कुछ तो परिस्थितियों की मार, चाहे वह भावनात्मक, शैक्षिक या आर्थिक क्षेत्र की हों और कुछ उचित मार्गदर्शन के अभाव में जिन्दगी के प्रति प्रतिक्रियावादी होकर अन्तर्मुखता का शिकार होता जा रहा है. अनिश्चितता ने उसके मन में इतनी गहरी पैठ की है,कि वे पूर्ण समर्पण भाव से किसी काम को नहीं कर रहे बल्कि “कैरियर” के लिए उन्हें जो भी सम्भावित लगता है, उसी की तरफ़ भाग खड़े होते हैं, चाहे वह उनकी योग्यता, रूचि के अनुरूप भी न हो. ऐसे में तब हम कैसे उम्मीद लगा सकते हैं कि वे अपनी सृजनात्मकता और मौलिकता को बचा सकेंगें और समाज व राष्ट्र के लिए कुछ महत्वपूर्ण कर सकेंगें ? आज आवश्यकता इस बात की है कि हम अपने आप को कैसे तैयार करें ? जिससे शिक्षा, व्यवसाय और समाज के विकास में कुछ महत्वपूर्ण योगदान दे सकें. इसके लिए मुझे श्रीमदभगवदगीता के दर्शन से महत्वपूर्ण कुछ दिखाई नहीं देता. श्रीमदभगवदगीता मानवीय जीवन के मूल्यों का आदर्शग्रन्थ है. इस संसार के हर व्यक्ति में दिव्यता को प्राप्त करने की क्षमता है. हर मनुष्य का कर्तव्य है की वह इस दिव्यता जो पहचाने और अपने सामाजिक जीवन में निर्धारित उद्देश्यों को पूरा करे. जीवन का मुख्य उद्देश्य अपने कर्तव्यों और उत्तरदायित्वों को पूरा करने के साथ साथ सभी मानवों के सह-आस्तित्व को स्वीकार करना भी है. अपने कर्म के प्रति समर्पित भाव रखते हुए, आत्मकेन्द्रित न होते हुए, उसे कर्तव्य के रूप में समाज के प्रति समर्पित करे तो वह पूर्णता को प्राप्त हो सकता है. प्रस्तुत शोध पत्र का मुख्य विषय श्रीमद्भगवदगीता के उन्हीं आदर्शों की ओर इंगित करना है, जो वर्तमान समय में मानव की सृजनात्मकता को बनाये रखने में महत्वपूर्ण योगदान दे सकते हैं.

गुरु नानक देवजी सिखों के पहले गुरु थे। अंधविश्वास और आडंबरों के कट्टर विरोधी गुरु नानक जी का जन्मदिन कार्तिक पूर्णिमा को मनाया जाता है हालांकि उनका जन्म 15 अप्रैल 1469 को हुआ था। गुरु नानक जी पंजाब के तलवंडी नामक स्थान पर एक किसान के घर जन्मे थे। तलवंडी जोकि पाकिस्तान के लाहौर से 30 मील पश्चिम में स्थित है, गुरु नानक का नाम साथ जुड़ने के बाद आगे चलकर ननकाना कहलाया। इतिहास के अनुसार वे सम्पूर्ण विश्व में भ्रमण करते रहे और लोगों को आडम्बर, भ्रम एवं अज्ञान से दूर कर उनका मार्गदर्शन करते रहे ताकि उनका परिचय ‘आत्मा’ और परमात्मा से हो सके एवं सर्वत्र प्रेम और भाईचारा प्रसारित हो सके, मानव और उनका समाज स्वस्थ रह सकें । उनके जीवन से जुड़े असंख्य प्रेरक प्रसंग हैं जो इन तथ्यों की सम्पूर्ण पुष्टि करते हैं । इस शोध-पत्र का मुख्य विषय गुरु नानक देव जी के मानवतावादी दर्शन का अध्ययन करना है ।

Higher Education is a very important sector for the growth and development of human resource which can take responsibility for social, economic and scientific development of the country.1 While, higher education gives India an edge in the world economy as evident from the availability of the skilled manpower, and research scholars working abroad, unemployment, illiteracy and relative poverty continue to be the major deterrents to realize her potential in human resources. The higher education system in India has grown in a remarkable way, particularly in the post-independence period, to become one of the largest system of its kind in the world. However, the system has many issues of concern at present, like financing and management including access, equity and relevance, reorientation of programmes by laying emphasis on health consciousness, values and ethics and quality of higher education together with the assessment of institutions and their accreditation. These issues are important for the country, as it is now engaged in the use of higher education as a powerful tool to build a knowledge-based information society of the 21st Century.

In the recent past, especially in the last quarter of 20th century, there have been drastic changes which have taken place. People all over the world, started feeling the pinch of “rate of change” in emerging contemporary society. It has influenced all the aspects of human life. It also influenced the ancient conception of philosophy that it seeks to understand the mysteries of existence and reality. It was also influenced by present scientific development which raised philosophical speculations towards linguistic analysis, mental content and later on cognitive science studies. It is true that philosophy tries to discover the nature of truth and knowledge and to find what is of basic value and importance in life. It also examines the relationships between humanity and nature and between the individual and society. Philosophy arises out of wonder, curiosity, and the desire to know and understand. Philosophy is thus a form of inquiry--a process of analysis, criticism, interpretation, and speculation. It is contributing in the process of human development since ancient times. The process of human development begins with the conceptions and continues throughout life. It takes as many different courses as every human being develops in a unique way, embedded in the context of his or her environment. In the light of above assumptions, we are going to study the role of philosophy and values in public affairs and how philosophy shaping the human life with its continuous progress.

“Our call is to young India. It is the young who must be the builders of the new world.” Sri Aurobindo India was always rich in the establishment of centers even in Vedic times where the first principles of education were to be found in the Ashrams and Gurukuls and later on in the great universities of Nalanda and Taxila. The term education usually refers to the technical sense and is generally limited to the context of teachers instructing students. Teachers may draw on many subjects, including reading, writing, mathematics, science and history. The true aim and principle of national education according to Sri Aurobindo is to take our culture as its foundation while not ignoring modern truth and knowledge. Education provides conditions for all human beings towards their divine perfection and to achieve the power, the harmony, the beauty and joy of self-realisation. According to him education brings out, “to full advantage, makes ready for the full purpose and scope of human life all that is in the individual man, and which at the same time helps him to enter his right relations with the life, mind and soul of the people to which he himself is a unit and his people or nation a living, a separate and yet inseparable member.”(Sri Aurobindo, Vol.17, p.198) In this approach we can study his ideas on the nature of education and objectives of education, its basic principles, how we develop curriculum for students, methods of teaching etc. Besides this we can also study the role of students and responsibility of a teacher to student’s education. Because according to him the teacher is only a guide and he shows the pupils how to perfect their instruments of knowledge and helps and encourages them in this process. Instead of imparting knowledge he shows how to acquire knowledge for himself. A teacher must be a student, so that he can understand student’s problems, motivate them to solve their problems and helps in the development of successful life.

Legal awareness among women for their rights is an important issue these days. A girl child is least welcome although in India women were respected from the early ages. Even though there are growing instances of girls excelling in education, tradition, custom, and social practices place greater value on sons than on daughters, who are often viewed as an economic burden. This attitude of the society also stands in the way of the girl child being able to achieve her full potential. A recent report on the girl child makes the following observations: “Girls are the world's most squandered gift. They are precious human beings with enormous potential, but across the world, they are generally the last to have their basic needs met and first to have their basic rights denied (NIOL, 2014).

Second Online Session on the theme Development of Philosophy in India 24th June, 2014 positive Table of Content Preface to the Second Session Spirituality Some Philosophical trends : PROF. D.N.TIWARI ROLE OF YOGA AND NATUROPATHY IN THE DEVELOPMENT OF AN IDEAL LIFE STYLE: PROF. SOHAN RAJ TATER THE DEVELOPMENT OF EARLY MUSLIM PHILOSOPHY: DR MERINA ISLAM THE RELEVANCE OF PHILOSOPHY IN THE 21ST CENTURY: DR. K.VICTOR BABU Public Service Values and Ethics in Public Administration: DR. DESH RAJ SIRSWAL Dharma Philosophy in the Epic Period-with Special Reference to Mahabharata: DR ADITI PATRA (NEE RAY) A PERSPECTIVE IN INDIAN BUSINESS ETHICS : C.V.JAYANTHI Examining Nationality as a taken-for-granted Frame of Reference: SHWETA SINGH Is It Justified to Approve Euthanasia based on the Right to Life with Dignity an Examination: MALAY DAS Meaning Holism as a Semantics Theory: RAJIBA LOCHAN BEHERA DEVELOPMENT OF SIKHISM: RAJNI BALA & MANJU CHAUHAN Life is Philosophy and Philosophy is Life : DR MAYA MAINKAR DEVELOPMENT OF PHILOSOPHY IN INDIA SOME SUGGESSIONS: DR JAYADEV SAHOO

The celebrated Greek philosopher Plato had dreamed of a philosopher-king to rule his ideal state. Keeping in socratarian tradition Aristotle said in similar way "it is better for a city to be governed by a good man than even by good laws ". According to Plato, “The philosopher is he who has in his mind the perfect pattern of justice, beauty, truth; his is the knowledge of the eternal; he contemplates all time and all existence; no praises are too high for him.”1 Presently the world is facing leadership crisis. We do not find a humanitarian global mindset of leaders in present times and that is the reason that this world despite of so many material developments is facing the crises of ethics, values and humanity. In the light of these insightful quotes of Greek thinkers, here I am going to discuss about the idea of the philosopher king or Rajrishi in Indian context. Rajarshi is an ancient Indian concept of ideal leadership is offered as a solution for the modern world.

Reconsidering Classical Indian Thoughts neither claims, nor attempts to be a definitive study of all the characteristics as concept(s) of classical Indian thoughts. It is a modest attempt of the editor to familiarise the common, but philosophy reader with the fundamental conceptions of ancient Indian culture. I hope, by studying this book the reader will understand the relevance of Indian classical thoughts. Here we have collected 17 papers both in English and Hindi languages written on Indian epistemology, metaphysics, logic, ethics and social philosophy. To study the nature of philosophy in India and its implementation in all spheres of human life is one of the most important objectives of our Centre. In this regard we have published two online books entitled Philosophy, Education and Indian Value System and Positive Philosophy for Contemporary Indian Society, respectively. ISBN: 978-81-922377-2-5 Second Edition, 2012 Publisher: Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Milestone Education Society (Regd.), Balmiki Dharmashala, Ward No.06, Pehowa (Kurukshetra)-136128 (Haryana) Emails: [email protected], [email protected] Price: Rs.300/- (Three Hundred Rs. Only)

‘What am I’ is the question which is generally asked and answered differently , since the history of thought. It is related to one’s identity, so everyone gives different answer according to their personal history, physical features and circumstances. For Hume self is neither a body, nor a mind, nor a combination of both, nor an unknown substance as some thinkers generally say and defend. It is only a series of experiences, a strew of feelings, sensations, desires, thoughts, beliefs etc After that he considers the problem of personal identity by adopting the classical exposition of the positivist’s theory of personal identity. It is the view of those thinkers, who adopted sceptical view and also think that the idea of self can be described in the empirical or linguistic formula. It is common to all positivist that they think self is an abstraction from the facts with no ontological status of its own.

rimary Works Descartes, Rene, (1997) Meditations on the First Philosophy, from Philosophical Classics from Plato to Nietzsche, Ed. By Forrest E. Baired & Walter Kaufmann, Prentice Hall, Upper Saddle River, New Jersey. ______________ (1972) “The Principles of Philosophy”, from Masterworks of Philosophy, Vol.I, Ed. by S.E. Frost Jr., McGraw Hill Book Company. ______________ (1958)”The Passions of the Soul”, from Descartes Philosophical Writings, Trans.& Selected by Norman Kemp Smith, The Modern Library, New York. _____________ (1927)”The Passions of the Soul”, from Descartes Selections, Edi. by Charles Scribner’s Sons, United States. ____________ (2006)” Meditations on the First Philosophy”, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/desmed.pdf ,Citation:20-10-2006 _____________(2006)”Discourse on the Method“, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/desdisc.pdf ,Citation:20-10-2006 ______________:”Objections to Descartes’s Meditations, and His Replies“, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/descor.pdf ,Citation:20-10-2006 Anscomb,E.& Geach,P.T. (1966) Descartes Philosophical Writings, (Edi.& Trans.) The Nelson and Sons Ltd., London.

Primary Works Hume, David(1997) An Enquiry Concerning Human Understanding, from Philosophical Classics from Plato to Nietzsche, Ed. By Forrest E. Baired & Walter Kaufmann, Prentice Hall, Upper Saddle River, New Jersey. ___________ (1978) A Treatise of Human Nature, Edited by L.A. Selby-Bigge Oxford University Press, London. :___________( 2006) The Understanding(Treatise :Book I), Ed. by Bennettt, Jonathan , The, Radical Academy, Link:http;//www.earlymoderntexts.com/pdf/humebig.pdf.Citation:20-10-2006 Flew, Antony(1962) Hume on Human Nature and the Understanding, Edi. ,Collier Books, New York.

My research work title is “A Philosophical Study of the Concept of Mind (with special reference to Rene Descartes, David Hume and Gilbert Ryle).” In this study we have discussed three conceptions of mind presented by Rene Descartes, David Hume and Gilbert Ryle. All the three thinkers are related to different philosophical traditions known as Rationalism, Empiricism and Analytical Philosophy respectively. Each of these various approaches can be seen as at least partly successful, each provides answers to questions regarded as especially pressing, each apparently solved certain problems. Notoriously, however, each leaves unanswered and unsolved a host of distinct problems as well.

The concept of the self is a highly contested topic. Traditionally it belonged to speculative metaphysics. Almost every philosopher, whether Western or Indian, has tried to explore the nature of self. Generally, the self is taken as a substance which has permanent existence, which is eternal and non-specio-temporal. In some traditions, like the Hindu tradition, it is believed to take rebirth as the body perishes. Many Western philosophers also think that it is immortal. The nature of the self also has then ethical implications. The views of David Hume and Gautama Buddha on the self, which I have chosen to discuss here, are similar. Though both belong to different traditions, both are skeptical of any permanent existence of self. This is not to say that one has borrowed from the other. For the nature and purpose of denial of the self in both the philosophers is different. So a comprehensive and comparative study of their views is very interesting. It is the intention of this article to analyze and compare the philosophical positions of Gautama and Hume on the self—a problem which was of central concern to both and which has since exercised a continuing fascination for philosophers, both of the East and the West.

Philosophy is a way of being in the world of questions, interacting with it, and responding to it. Human mind is an ongoing dialogue about the topics of philosophy such as good and evil, right and wrong, truth and falsity, appearance and reality. Education refers to an act or experience that has a formative effect on the mind, character, physical ability of an individual. Values are whatever an individual desires, prefers and likes. In context of present education system moral, cultural and spiritual values should be preferred. New Education Policy of India should be built on the foundation of ancient spiritualistic, modern culture and technical sophistication. It should develop scientific temper and spirit of inquiry in the students also. The present work entitled, “Philosophy, Education and Indian Value System” is an attempt to relate philosophy, education and values at the same ground, so that they can perform the conception of complete education. Here we have three chapters i.e. (i) Philosophy and Values in School Education of India, Sri Aurobindo’s Philosophy of Education and Spiritual Approach to Education: An Indian Experience, respectively. I would like to thank my students and colleagues of Milestone Education Society (Regd.) Pehowa for their full time support and corporation in our educational programmes.

Social change is a structural transformation of political, social and economic systems and institutions to create a more equitable and just society and it is a universal phenomenon and it occurs in every society. Technically said that social change refers to an alteration in the social order of a social group or society; a change in the nature, social institutions, social behaviours or social relations of a society. As we know Change is inevitable and it takes place in all fields. The term “social change” is often used to describe variations in, or, modifications of any respect of social process, social patterns, social interaction or social organization. Great thinkers emerged from various societies induce social change in different times.

“One should always cherish some ambition to do something in the world. They alone rise who strive.” is the great wording of Dr.Ambedkar. There are two fundamental types of human nature. Creative and possessive. Creative humans use human intellect for creative endeavors which enriches human thought; knowledge and wealth thereby contribute to the development of human heritage for the posterity. Possessive people, on the other hand do not believe in the use of human intellect for creative purpose. Gautam Buddha, Jesus Christ, Guru Nanak, Kabeer, Ravidas, Tukarama, Krantiba Jotirao Phoolay, Periyar and Dr. Babasaheb Ambedkar they all belong to the great class of Ceative humans called as Humanists in Indian context. Here we studies Ambedkar’s views related to humanism and Buddhism

History and Objectives SPPIS is working on independent pages since 2008 but formally it came into existence from July 10, 2010. And it has already started several pages to promote its workings. And with the help of Milestone Education Society, Pehowa it set up a Centre for Positive Philosophy and Interdisciplinary Studies (CSPPIS), Pehowa (Kurukshetra) . OBJECTIVES OF THE SOCIETY In accordance with the above considerations a new Society for Positive Philosophy and Interdisciplinary Studies indicated areas of priority in research, such as Meta-Philosophy, Indian Psychology, Indian Logic, Applied Ethics, Indian Cultural Values and their relevance to a national reconstruction has been conceived.

In this paper an attempt is made to draw out an outline of present social evils generated from Caste-Discrimination and this system is the misinterpreted conception of Varynavyavastha where the four varnas are divided on the basis of division of labour and since history it converted to caste system. With these Human Rights issues are directly related and human rights are an important concept in civilized and democratic society. But from the part of Government and judiciary the above said both are separated and cannot be treated equally and it can be see in the latest examples of inhuman acts with Dalits in Haryana. First this paper also highlights the schemes and policies of the government to eliminate this system and their failure in part of unavailability to socially deprived persons. These policies are only in the paper form and cannot become part of practical concerns. Secondly these problems related to caste- discrimination can be solved only by social awareness and social interaction among different communities but not only by policies and schemes. Since independence there is not a single case of social awareness programme conducted by political parties and government and this become the root cause of social inequality till now. The present examples of violation and injustice with poor and deprived persons show the failure of our judiciary system and so-called democratic & secular society. With this background some recommendations will be discussed in the last of the paper so that a humane society can be modeled according to our constitutional commitment of social equality, freedom and brotherhood.