Desh Raj Sirswal

I have posted four my article published at different journals in India. This is an open resource to do our work well. GILBERRT RYLE ON DESCARTES’ MYTH Philosophical Mind Studies, Dec 13, 2010 (Published). Ryle’s Dispositional Analysis of Mind and its Relevance Philosophical Mind Studies, Dec 13, 2010 (Published). The Official Doctrine and its Relevance Today Philosophical Mind Studies, Dec 13, 2010 (Published). The Concept of the Self in David Hume and the Buddha Philosophical Mind Studies, Dec 13, 2010 (Published). Human Beings Have No Identical Self Philosophical Mind Studies, Dec 13, 2010 (Published).

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.

The title of the present paper might arouse some curiosity among the minds of the readers. The very first question that arises in this respect is whether India produced any logic in the real sense of the term as has been used in the West. This paper is centered only on the three systems of Indian philosophy namely Nyāya, Buddhism and Jainism. We have been talking of Indian philosophy, Indian religion, Indian culture and Indian spirituality, but not that which are of more fundamental concepts for any branch of knowledge whether it is social sciences or humanities. No aspect of human life and the universe has been left unexamined by Indian philosophers, and this leads to a totality of vision in both philosophical and psychological fields. In this paper we will discuss the main thinkers, sources and main concepts related to Indian Logic

The present education does riot yield required results mainly because it is divorced from the real social content and social goals. We as the citizens of the republic are constitutionally committed to democracy, social justice, equality of opportunity, secularism and above all to a welfare state. Educational policy and educational programmes should not merely equip an individual to adjust with society to its customs and conventions, but it should enable him to bring desirable changes in the society. Every educational institute from secondary school to University College should be developed to become an agency of change, it is the dream of Dr. B.R .Ambedkar.

Friends, welcome to the first page of Logic in India. It is for Indian students prepared for first paper entitled Principles of Logic in Diploma-in-Reasoning course of Department of Philosophy, Kurukshetra University, Kurukshetra, where I taught four years. It is also beneficial for graduate students who have elementary logic course in their syllabus. Basically I used both printed books and internet sources to prepare it. You can find the course syllabus in my post “Philosophy is Nothing without Logic” at The Positive Philosophy page and also in the side links of this page. This is only a draft, kindly send your suggestions and ideas to [email protected] or [email protected], I shall be highly thankful to you. A short list of reference books are mentioned below of the Table of Contents and reference sites are linked with this page. This page introduces the basic conceptions of formal logic, informal logic and also Symbolic logic.

The aim of this paper is to critically examine the Ryle’s conception of “Descartes Myth”. Ryle has two objectives in his book The Concept of Mind: (i) to refute a current philosophical theory about mind. (ii) to substitute at least in blue print, a satisfactory alternative. This paper gives a descriptive analysis of what Ryle calls Descartes-Myth and arguments for it. Conclusion of this paper drawn as he does not succeed in dispelling the myth but only substitutes a peculiar logical monism for Descartes’ Myth.

The Concept of Mind is the best known and the most important work of Gilbert Ryle. Ryle is thought to have accomplished two major tasks. First, he was seen to have put the final nail in the coffin of Carteisan dualism. Ryle rejects Descartes’ dualistic theory of the relation between mind and body. This doctrine of separation between mind and body is referred by Ryle as “the dogma of the ghost in the machine.” Second, he himself anticipated and suggested dualism’s replacement, the doctrine known as philosophical (sometimes analytical) behaviourism. This is an attempt of this paper is to draw outlines of his criticism of Dualism his dispositional theory of mind and how it is relevant in today’s philosophy of mind.

It is the intention of this paper is to introduce some contemporary relevance of Descartes’ dualism with special reference to Gilbert Ryle’s criticism. Ryle’s explicit target in The Concept of Mind is what he calls the “official doctrine”, which results, he tells us, at least in part from Descartes’ appreciation that Galilean methods of scientific discovery were fit to provide mechanical explanations for every occupant of space, together with Descartes’ conviction that the mental could not simply be a more complex variety of the mechanical. Whether or not every aspect of the resulting “two-world” view is properly attributed to Descartes. It is familiar view, which has widely become known as Cartesianism in Anglo-American philosophy. It has distinctive ontological and epistemological commitments.

David Hume discusses that human beings have no identical self in his book A Treatise of Human Nature. He says that self is not the subject of perception ; thought experiences itself and no need for such kind of idea like self. He adopted classical exposition of positivist theory with reference to the problem of personal identity. Hume adopted purely sceptical and empirical explanation and does not give any satisfactory solution for the problem of personal identity. Although, he opens new lines of thought and emphasizes that no system of thought is ultimate, nothing is better than the spirit of enquiry, which gave a great effect on modern era of thinking.

The aim of this book is to give an analysis of a positive attitude towards philosophical problems in which we leave religious and metaphysical speculations and only consider practical problems. The motive is to achieve an intellectual detachment from all philosophical systems, and not to solve specific philosophical problems, but to become sensitively aware of what it is we do, when we philosophize. Abstraction without relevance to life and living in high sounding is nothing, but leading to darkness. The usefulness of any subject lies in its lying servant of practice. Because of philosophy’s closeness to life, living should be a part of scheme of education relevant to anyone. Philosophy will provide the ways to acquire knowledge and good behavioral patterns. The present status of philosophy as a useful discipline is in doubt. This paper explained some reasons for this. Here is a basic need of such healthy and positive attitude for philosophical inquiry, which is only concerned with the problems of human life, and related to ordinary course of living. I have used the term Positive Philosophy for this. Philosophy should be creative and practical, that is the exigency of modern society. Philosophy affects Social Sciences and Humanities from hundreds of year. We should think about the implication of philosophical methods in Social Sciences and Humanities. So, we should ready to give new dimensions and do best innovations in this area which have more relevance and implications in this millennium and in future.

भारतीय समाज मूल्यप्रधान समाज है. भारतीय संस्कृति में मूल्यों को मनुष्य के सामाजिक, राजनैतिक और धार्मिक जीवन में विशेष स्थान दिया गया है क्योंकि मूल्यों के वास्तवीकरण का नाम ही संस्कृति है. वर्तमान समय में विज्ञान ने जहाँ मनुष्य को भौतिक सुविधाएँ उपलब्ध करने के लिए प्रत्येक क्षेत्र में अविष्कारों के ढेर लगा दिए हैं ,वहां उसके जीवन में एक खोखलापन भी उत्त्पन्न कर दिया है. ऐसे में समाज, देश और अपने स्वयं के जीवन में उसने मानव मूल्यों को तिलांजली दे दी है. मानव जीवन की सार्थकता तभी है जब वह श्रेष्ठ भावनाएं रखे. हम एक लोकतान्त्रिक समाज का हिस्सा हैं जहाँ पर हम आपसी भाई-चारे, न्याय, समान अधिकार और स्वतन्त्रता का हिमायती बनने का नाटक करते हैं. संविधान में दिए गये मूल्यों की प्राप्ति से पहले हमें व्यक्ति के जीवन और समाज का भी मुआयना करना होगा तभी हम श्रेष्ठ मूल्यों को समाज में स्थापित कर सकते हैं. मूल्य, व्यक्ति की सामाजिक विरासत का एक अंग होता है इसलिए मूल्यों की व्यवस्था मानव आस्तित्व के विभिन्न स्तरों या आयामों में व्यक्ति के अनुकूलन की प्रक्रिया का मार्गदर्शन करती है. नैतिक मूल्य व्यक्ति के जीवन के साथ साथ समाज को भी उत्कृष्टता की तरफ अग्रसर करते हैं. इस शोध-पत्र का मुख्य उद्देश्य नैतिक मूल्यों के व्यक्ति के जीवन और वर्तमान भारतीय समाज में उपयोगिता का अध्ययन करना है.

Sikhism is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev and continued to progress with ten successive Sikh gurus (the last teaching being the holy scripture Gurū Granth Sāhib Ji). It is the fifth-largest organized religion in the world, with over 30 million Sikhs and one of the most steadily growing. This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'of the gurus'). The Sikh Scriptures outline the ways in which one can bring their own thinking in line with the Hukam. If one engages in the service of God's creation, this is the best way of working in harmony with the Divine Will. Further, by remembering Waheguru one becomes aware of "God desires" and "Divine essence" within the person is realised. By following these "Divine Values" that benefit His Creation, one ends the cycle of Karma and Transmigration. The objective of this paper is to study the basic life values taught by Sri Guru Gobind Singh ji.

Indian philosophy is a term that refers to schools of philosophical thought that originated in the Indian continent. Buddhism is one of the important school of Indian philosophical thought. The objective of this paper is to the study the idea of self –perception in relation to well-being in Buddhism. Well-being or happiness is much pursued by individuals and society in all cultures. Eastern and western cultures have understood well-being and evolved ways and means to promote well-being over the years. Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhism, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces dukkha. So by achieving a mental state where you can detach from all the passions, needs and wants of life, you free yourself and achieve a state of transcendent bliss and well-being. The journey to attain a deeper form of happiness requires an unflinching look into the face of a reality where all life is seen as dukkha or mental dysfunction. Buddhism is a philosophy and practice that is extremely concerned with the mind and its various delusions, misunderstandings and cravings but, happily for us, sees a way out through higher consciousness and mindful practice. Perhaps it is because of this seemingly dim view of reality that happiness in Buddhism is so tremendously full; the ideas contained in Buddha's teachings point to a thorough engagement with lived reality. Ironically, it is through such an engagement with one's self, the world and reality that one is able to achieve a transcendent happiness. Equanimity, a deep sense of wellbeing and happiness, is attainable through proper knowledge and practice in everyday life. (The Pursuit of happiness).

Dr. B.R. Ambedkar is one of the names who advocated to change social order of the age-old tradition of suppression and humiliation. He was an intellectual, scholar, statesman and contributed greatly in the nation building. He led a number of movements to emancipate the downtrodden masses and to secure human rights to millions of depressed classes. He has left an indelible imprint through his immense contribution in framing the modern Constitution of free India. He stands as a symbol of struggle for achieving the Social Justice. We can assign several roles to this great personality due to his life full dedication towards his mission of eradicating evils from Indian society. The social evils of Indian society, also neglected this great personality even in intellectual sphere too. The so-called intellectuals of India not honestly discussed his contribution to Indian intellectual heritage, rather what they discussed, also smells their biases towards a Dalit literate and underestimated his great personality. This paper will attempt to discuss important facts about life and a short description of the literature written by Dr. B.R. Ambedkar. This is followed by discussion his philosophy in the five major sections i.e. Feminism and women empowerment, philosophy of education, ideas on social justice and equality, philosophy of politics and economics and philosophy of religion.

Good governance, first appeared in the nineties within the United Nations, the World Bank and International Monetary Fund refers to describe how public organizations best conduct public affairs and deliver public goods and services. Today, about three decades later good governance seems to be still popular since there are still many challenges ahead for many governments especially in less-developed and developing countries. Hence the notion of good governance was emerged as a normative commencement of the principles, values and ethics to realise the acts of governance. Some thoughts on good governance and related topics advocated by three great ancient philosophers, who appear to be relevant at the present time are considered herein. One of the said philosophers is Kautilya (also known as Chanakya and Vishnugupta), who lived in India around 150AD. The others are the two great Greek philosophers Plato (427- 347BC) and Aristotle (384-322 BC), who stand with Socrates as the shapers of the whole intellectual tradition of the West. The thoughts are extracted from that detailed manual of state-craft and the science of living known as the Arthashastra written by one of classical India’s greatest minds Kautilya, Plato’s great work known as ‘The Republic’ and Aristotle’s treatise titled ‘The Politics”. The objective of this paper is to study the thoughts of ancient Greek philosophers who lived many centuries ago and their ideas are still relevant today.

Religion is a deriving force for social change in India since ancient times. Although we boast about ancient Indian ideals of social stratification, which made a long lasting discrimination within society, and most of the times we do not do any justice to social-political life of a billion peoples. The study of the relation between religion and politics showed that this relation always made a problematic situation for the indigenous people and always benefitted invaders. The idea of the interface or mixing of religion and politics being problematic and potentially dangerous is a byproduct of the rise of secularism, often regarded as one of the hallmarks of modern society. The concept of social justice is an important concept for the social-political harmony in present times. Social justice denotes the equal treatment of all citizens without any social distinction based on caste, colour, race, religion, sex and so on. It means absence of privileges being extended to any particular section of the society, and improvement in the conditions of backward classes (SCs, STs, and OBCs) and women. Social justice is a public and collective good that involves an equitable sharing of the earth’s power, resources and opportunities to enable people individually and collectively to develop their talents to the fullest. Its realisation requires social relations embedded in trust, acceptance, mutuality, reciprocity and solidarity. Under Indian Constitution the use of social justice is accepted in wider sense, which includes social and economical justice both. Ancient social structure allows us to see the discrimination made to indigenous people with reference to their socio-political life. These evils not only effects Hindu social order rather it also haunts the social structure of newly established religions in Indian continent. The objective of this paper is to disuses the role of religions in imparting social justice to Indian socio-political structure of our society. First we will see the place of religion in society then sees its effect on socio-political order whether it is affirmative or negative which allow us to make any rational conclusion.

Modern educational thoughts have made a powerful impact on civilized persons. The learner is a partner in the process of learning in our age. He is a disciple and is going to be a consumer as well as customer. There is a shift from education as a means of welfare and awareness to commercialization of education. In this background, Professional Ethics is partly comprised of what a professional should or should not do in the work -place. It also encompasses a much greater part of the professional’s life. If a professional is to have ethics then that person needs to adopt that conduct in all of his dealings. Another aspect of this is the enhancement of the profession and the industry within which the professional works. It concerns a professional’s conduct and behaviour while carrying out their professional work that is work for the good of the community and mankind. In this paper it is an attempt to draw out a relation between Professional Ethics and Morality.

The present book, “Essays on Positive Philosophy” is an anthology of revised papers presented in several places. I am thankful to the organizers of the seminars who gave me an opportunity to share my ideas on their platform. The first paper “Philosophy and Values in Public Affairs: An Appraisal” presented in National Seminar on Philosophy in Practice: Making Sense of Human Existence organized by Society for Philosophical Praxis Counselling and Spiritual Healing held on 23rd Feb, 2014 at Department of Philosophy, University of Rajasthan, Jaipur. This paper discusses the nature of philosophy and different values and their use in public affairs. Second paper “Higher Education and Research in India: An Overview” presented in 28th National Conference of Council for Teacher Education on the theme “Emerging Perspectives in Indian Teacher Education: Search for Identity and Building Humane Society” held on November 1-2, 2014 organized by CTE (HSC) at Kurukshetra which discuss status of higher education and research. The last paper, “The Role of Religious and Spiritual Values in Shaping Humanity (A Study of Dr. B.R. Ambedkar’s Religious Philosophy) in 3rd International Dharma-Dhamma Conference on Harmony of Religions: Welfare of Humankind, held on 24-26 October, 2015 at Indore (MP). This paper is related to the religious philosophy of Dr. B.R.Ambedkar. Since philosophy, education and religion are highly inter-related subjects, you can find my views about them in my these papers. Hope this short volume will help us to understand some basics of these subjects.

सारांश -/- मानवीय-सम्बन्ध सदियों से दर्शन और साहित्य के अध्ययन का मुख्य विषय रहा है. जब भी हम मानवीय सम्बन्धों के विवेचन पर जाते है तब हम इनकी प्रकृति, व्यक्तिगत और सामाजिक सम्बन्धों की प्रमाणिकता के सम्बन्ध में बात करते हैं और हम केवल दार्शनिक विचारों तक ही सीमित नहीं रहते बल्कि हमें मनोविज्ञानिकों, समाजशास्त्रियों, राजनीतिक विचारकों के साथ-साथ साहित्यकारों द्वारा दी गयी व्याख्याओं का भी अध्ययन करना पड़ता है क्यूंकि यह अन्तर्रविषयी अध्ययन का विषय है. जब भी मानवीय सम्बन्धों का दार्शनिक अध्ययन करते हैं तो हमें मानवीय प्रकृति, नैतिक मूल्यों, ज्ञान का क्षेत्र, राजनीतिक-स्वतन्त्रता और अनिवार्यता इत्यादि दर्शन के विभिन्न पहलुओं को भी समझना पड़ता है. प्रेम की प्रकृति (the nature of love), मित्रता (friendship), आत्माभिरुचि एवम अन्य (self-interest and others) , दूसरों से सम्बन्ध (relationships with strangers) और सामाजिक-सहभागिता (social participation) इत्यादि इस अध्ययन की विषयवस्तु में सम्मिलित है. इस शोध-पत्र का मुख्य उद्देश्य दर्शन और सृजनात्मकता में सम्बन्ध और मानवीय सम्बन्धों में इनकी उपयोगिता का अध्ययन करना है.

Philosophy is the study of the most general and fundamental problems of human life. The main areas of study in philosophy includes metaphysics, epistemology, logic, ethics and aesthetics etc. there are other several branches of philosophy which characterize different branches of knowledge. Philosophy being a very abstract branch of study, has not much scope of using equipment on a large scale to supplement the normal lecture schedules. However, in some papers/areas there are comparatively better scope to make the lectures more concrete and interesting through proper use of various teaching aids and modes. We include logic, philosophy of science, applied philosophy, applied ethics, social and political philosophy, philosophy of mind, philosophy of cognitive science and history of philosophy etc., we can use various modern aids. In this article my attempt is to draw out an outlines of aids and modes for effective philosophy teaching.

Philosophy is an important relation with education as it gives theoretical ground for its development. Principles and values of life learnt through education and experience gives birth to philosophy. Philosophy lays the foundation of leading one’s life based on principles. Education is the source of learning and philosophy it’s applications in human life. While discussing about the real nature of philosophy in present time, we should have a single criteria as if it to be acceptable to all reasonable people of the world. In defining Positive Philosophy it may be said, The Positive Philosophy is an attempt to achieve an intellectual detachment from all philosophical systems, and not to solve specific philosophical problems, but to become sensitively aware of what it is we do when we philosophize. It is an attitude as well as a methodology for both academician and common person. It make education process positive so that it can make something useful for societal growth and in working process it also make the person sensitive about the societal problems and make them ready to be a part of social change. I am not negating something, here “positive” word is not an antonym but it is an adjective. Where there are merely religious, metaphysical and passive ideologies in our education system, we are not able to have a good and creative education. Positive Philosophy is working on that issues which have some worth for human. It is a process to do something creative. We are using innovative method. An innovator could be rebellion because he breaks the established method, norms and redefines the layer of thought. Innovation not simply implies questioning, reshaping, restricting but also developing through transformation. A teacher can play an important role in promoting this discussion because a teacher has the capacity to influence students with their thoughts and personality and engages them to creative activities. Innovativeness needs to be included in the curriculum. Once one becomes habitual to this attitude he/she will be ready to do some positive or creative. In this paper it is an attempt being made to apply positive philosophy though innovative method in our present education system.

Mental health generally refers to an individual’s thoughts, feelings and actions, particularly when he faced with life challenges and stresses. A good mental health isn’t just the absence of mental health problems. It is the achievement and the maintenance of psychological well-being. Mental Health is the state of one’s peace of mind, happiness and harmony brought out by one’s level of adjustment with himself and his environment. In describing mental health, Anwar said, “…mental health is the health of one’s mind which can prove a potent determinant of one’s integrated personality and balanced behavour identified on the basis of the level of his adjustment to himself, others and with the environment. A mentally healthy individual possesses a number of characteristics which influence his life positively and help him in achieving his goals of life effectively. He has adequate ability to make adjustments in the changed circumstances and situations. His intellectual powers are adequately developed. He is able to think independently and take proper decision at the proper time. He tries to accomplish his work as effectively as possible but he does not prove to be an extremist by becoming a perfectionist. Though these characteristics are expected from a mentally healthy individual, but these should be taken as essential and necessary conditions for the maintenance of proper mental health and thus absence of one or the other characteristic does not necessarily mean negation of mental health. Good mental health is not just the absence of mental problems. Being mentally healthy is much more than free of depression, anxiety or other psychological issues.”1 In this paper an attempt is made to discuss about the mental health policies and issues in India.

लोकतान्त्रिक अधिकार वर्तमान समय का महत्वपूर्ण और प्रसांगिक प्रश्न बन चुका है. देश के भौतिक और आर्थिक विकास की कीमत आम लोगों के लोकतान्त्रिक अधिकारों के हनन के द्वारा दी जा रही है. वर्तमान परिस्थितियाँ हमें किसी सम्भावित सामाजिक क्रांति की ओर अग्रसर कर रहीं है. पिछली शताब्दी की जिस सामाजिक क्रांति की बदौलत भारत में आज हम स्वतन्त्रता, समानता और भ्रातृत्व की बात करते है, उसमें साहूजी महाराज, ज्योतिबा फुले, नारायण गुरु और डॉ. अम्बेडकर का बहुत बड़ा योगदान रहा है । इन तमाम महापुरुषों के संघर्षो के परिणामस्वरूप ही हमे बोलने की, लिखने की, अपनी मर्ज़ी से पेशा चुनने की, संगठन खड़ा करने की, मीडिया चलाने की आज़ादी मिली है अन्यथा जातिगत भेदभाव को गलत नहीं माना जाता, छुआ-छूत को कानूनी अपराध घोषित नहीं किया जाता, स्त्री स्वतंत्रता की बात कौन करता. राष्ट्रिय और अंतर्राष्ट्रीय स्तर पर लोकतान्त्रिक अधिकारों के संघर्ष पर हमें बहुत कुछ पढने और सुनने को मिलता है लेकिन जब भी हम भारत के विद्वानों की तरफ देखते हैं तो आमतौर पर डॉ. अम्बेडकर जी को केवल दलितों के मसीहा और संविधान का रचियता भर कह कर बात खत्म कर दी जाती है. चाहे हम इसे लोकतान्त्रिक अधिकार कहें या मानवाधिकार कहें. डॉ अम्बेडकर जी ऐसे व्यक्तित्व हैं जिनके सामाजिक योगदान को हम नकार नहीं सकते क्योंकि उनके विचारों और संघर्ष का प्रभाव आज हम भारतीय समाज पर निर्विवाद देख सकते हैं. प्रस्तुत लेख का उद्देश्य डॉ. भीमराव अम्बेडकर जी के योगदान को वर्तमान लोकतान्त्रिक अधिकारों के संघर्ष के इतिहास के सन्दर्भ में अध्ययन करना है.

Values are an important part of human existence, his society and human relations. All social, economic, political, and religious problems are in one sense is reflection of this special abstraction of human knowledge. We are living in a globalized village and thinking much about values rather than practice of it. If we define religion and spirituality we can say that religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, and spirituality is a focus on spiritual things and the spiritual world instead of physical/earthly things. If we think rationally we can find the major evils related to religion exiting in present society are due to lack of proper understanding of religion and spirituality. If we really know our own religions and values associated with it, we can create a beautiful world, full or love and respect for each and every human being. The proper knowledge and practice of any religion’s values can make an integrated man. In the book, The Buddha and His Dhamma, Dr. Ambedkar elucidated the significance and importance of Dhamma in human life. The Dhamma maintained purity of life, which meant abstains from lustful, evil practices. The Dhamma is a perfection of life and giving up craving. Dhamma’s righteousness means right relation of man to man in all sphere of life. The basic idea underlying religion is to create an atmosphere for the spiritual development of the individual. He said that Knowing the proper ways and means is more important than knowing the ideal. The major objective of this paper is to the study the religious philosophy of Dr. B.R. Ambedkar and to study how he established that religious and spiritual values enables religious people in particular and humanity at large to solve contemporary problems.

भारतीय चिन्तन परम्परा में पंच-महाभूत का बहुत महत्वपूर्ण स्थान है. भारतीय प्राचीन ग्रन्थों से लेकर अब तक विश्व की सरंचना सम्बन्धी सिद्धांतों में पंच-महाभूत सबसे स्वीकार्य सिद्धांत माना जाता रहा है. ये पांच तत्व हैं: पृथ्वी, जल, वायु, अग्नि और आकाश. परन्तु चार्वाक जैसे दार्शनिक और आर्यभट्ट (पांचवीं शताब्दी) जैसे विज्ञानी यह कहते आ रहे हैं की तत्व पांच नहीं, चार हैं. इन लोगों ने आकाश को स्वतंत्र तत्व के रूप में स्वीकर नहीं किया. चार्वाक का यह भी विचार रहा है की सारा भौतिक व प्राक्रतिक परिदृश्य न किसी ने रचा है, न इसका कोई उद्देश्य है, प्रक्रति में परिवर्तन, विकास, रुपनान्तरण आदि इसकी अपनी प्रकिया है जो तब भी लाखों करोड़ों वर्षों से हो रहा था और आज भी विभिन्न रूपों में हो रहा है. पंच-तत्व के सिद्धांत को मानने वालों का विचार है की इन पांच तत्वों से जब शारीर बनता है तब आत्मा बाहर से प्रविष्ट होती है जबकि चार तत्व को मानने वाले चार्वाक का कथन है की इन चरों तत्वों के विशेष रूप में परस्पर मेल से ही चैतन्य (चेतना ) की उत्पत्ति होती है, आत्मा कहीं बाहर से नहीं आती- भूतेभ्य: चैतन्यम.आज विज्ञानं बहुत आगे बढ़ गया है और चार्वाक उसके अनुसार नये तत्वों की बात करते हैं. वास्तविकता तो यह है की जिन्हें हम तत्व कह रहे हैं वे तत्व न होकर यौगिक या मिश्रण हैं. तत्व वह होता है जिसमें एक तरह कर परमाणु रहते हैं और जिसे सरलतम पदार्थ के रूप में विभाजित नहीं किया जा सकता. चार्वाक प्रकृति के जड़ रूप से ही, भौतिक तत्वों से चैतन्य की उत्पत्ति को मानता है. जैसे किनव, मधु और शर्करा आदि के मिलने से मादकता उत्पन्न होती है उसी प्रकार शरीर में चैतन्य की उत्त्पति होती है. जब भौतिक तत्वों का तालमेल बिगड़ जाता है तो चैतन्य भी खत्म हो जाता है- सदा के लिए, सर्वदा के लिए – भस्मीभूतस्य देहस्य पुनरागमन कुत:.चार्वाक का कहना है की चैतन्य आत्मा काआकस्मिक गुण नहीं बल्कि मौलिक गुण है और चैतन्ययुक्त शरीर ही आत्मा है . यद्यपि आज चार्वाक के चार तत्व भी आदर्शवादियों के पांच तत्वों की तरह ही रद्द हो चुके हैं तथापि उनकी स्थिति दूसरी है. उन्होंने चार तत्वों को प्रकृति के प्रतिनिधि कह कर इन से चेतना की उत्पत्ति मानी है, प्रकृति एकतत्ववाद का उनका सिद्धांत आज विज्ञानसम्मत सिद्धांत है, भले ही उन की तत्वों की बात तकनीकी रूप में सही न हो. उनके लिए चार तत्वों को मानना न अनिवार्य है और न ही उसे मानने के लिए कोई ईश्वरीय आदेश है क्योंकि तत्व उनके लिए प्रकृति के प्रतिनिधि मात्र हैं, जो तब यदि चार थे तो आज 118 हैं. इससे उन्हें कोई फर्क नहीं पड़ता जबकि अन्य दर्शनों के लिए के लिए स्वीकार करना दुरूह है. अत: हम कह सकते हैं की चार्वाक का दर्शन अनात्मवादी, प्रत्यक्षवादी और भौतिकवादी है. अत: इस शोध-पत्र का मुख्य विष्ण पंच-महाभूतों की अवधारणा की चार्वाक के सन्दर्भ में समीक्षा करना है और चार्वाक दर्शन की आज की प्रासंगिकता को देखना है.

Philosophy is a vast subject and it is growing day by day in many branches although it has many traditional branches like epistemology, metaphysics, ethics and logic etc. Professional ethics is a discipline of philosophy and a part of subject called as ETHICS. In professional ethics we study the morals and code of conduct to be used while one practices in his/her profession. Media is also a profession and there is also a code of conduct to this profession better. If media professional be ready to work according to its professional ethics, he/she can have a good approach and it will direct him/her to play an important role in shaping good governance. In this paper it is an attempt made to draw a relation between all these conceptions and presents a theoretical interpretation of the above.

The Milestone Education Society (Regd.) Pehowa (Kurukshetra) working since 2005 in the field of school education, social work and higher education through its research initiatives. It started Center for Positive Philosophy and Interdisciplinary Studies (CPPIS) in 2010 and contributing continuously in the field of higher education through research journals, various programmes, and published books. -/- The present initiative Centre for Studies in Educational, Social and Cultural Development (CSESCD) will work on the issues related to downtrodden people though its various activity like discussions, programmes and publications etc. It also promotes the ideology of the educational thinkers who positively contributed in the society. -/- The present book, “Ideological Crisis in Indian Society “is the first initiative of the Centre. It includes six essays of the students who participated in the essay competition organized by the Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) and the Department of Philosophy, P.G.Govt College for Girls, Sector-11, Chandigarh to celebrate World Philosophy Day with the theme “Indian Society and Ideological Crisis” on 21st November, 2013. These essays highlight writers’ thinking and need further improvement on the basis of ideas. -/- On the occasion of Death Anniversary of Dr. B.R.Ambedkar, we dedicated this volume to this great personality who is the real motivation for us. His vision of social democracy and equality was closely related to good society, rationality and the scientific outlook. -/- I must congratulate all the members of Milestone Education Society (Regd.) Pehowa (Kurukshetra) for this new initiatives and submit my humble gratitude towards their positive efforts and kind-cooperation. -/- Dr. Desh Raj Sirswal -/- December 06,2013 -/- Download the book from: http://msesaim.wordpress.com/2013/12/06/ideological-crisis-in-indian-society-a-tribute-to-dr-b-r-ambedkar-on-his-death-anniversary/.

Aristotle was the last, and the most influential of the Greek philosophers. Aristotle studied philosophy as well as different branches of natural sciences. In fact, he had a keen interest in the world of experience and is the founder of at least two sciences: (1) Logic and (2) Biology. Aristotle’s system of philosophy falls into the fivefold division of Logic, metaphysics, physics, ethics and aesthetics. Aristotle talks about the ultimate good being eudaimonia – a good life, a flourishing life, a fulfilled and worthwhile life. Reflecting on ideals and connecting them to reality is only the first step in the search for the good life. A For Aristotle the final end of human life is to flourish, to live well, to have a good life. All acts should aim at this end. According to Aristotle, the good life consists in the possession, over the course of a lifetime, of all those things that are really good for us. Aristotle’s purpose in the Nicomachean Ethics is not just to explain the philosophy of the excellence for human beings but also to demonstrate specifically how human beings can lead lives of excellence as activity in accordance with practical and theoretical reason. The objective of this paper is to study the concept of happiness and the good life according to Aristotle.

Religion is an organized collection of beliefs, cultural systems and world view that relate humanity to spirituality and sometimes also with moral values. It may be said that it is a belief in and reverence for a supernatural power or powers regarded as creator and governor of the universe. Many religions have narratives, symbols and sacred history and traditions that are intended to give a meaning of life or to explain the origin of the life and the universe. They tend to drive morality, ethics, faith and religious laws and or preferred a lifestyle from their ideas about the cosmos and human nature. But in the present world religious faiths are treated like a brand. The process of branding involved in creating a unique name and image for a product in the consumers' mind, mainly through advertising campaigns with a consistent theme. Branding aims to establish a significant and differentiated presence in the market that attracts and retains loyal customers. In a society overrun by commercial clutter, religion has become yet another product sold in the consumer marketplace, and faiths of all kinds must compete with a myriad of more entertaining and more convenient leisure activities.

Ethics is an attempt to guide human conduct and it is also an attempt to help man in leading good life by applying moral principles. Ethics refers to well based standards of right and wrong that prescribe what humans ought to do, usually in terms of rights, obligations, benefits to society, fairness, or specific virtues. Ethics is related to issues of propriety, rightness and wrongness. What is right is ethical and what is wrong is unethical. Value is an important conception in ethical discussion. Values relate to the norms of a culture, but they are more global and abstract than norms. In certain cultures norms reflect the values of respect and support of friends and family. Different cultures reflect different values. Over the last three decades, traditional-age college students have shown an increased interest in personal well-being and a decreased interest in the welfare of others. Recently, the department of personnel and training has decided to change the pattern of the Civil Services Examination by stressing more on general studies and aptitude skills. A notification has been issued is this regard. From this year the Civil Services (Mains) will also have a separate paper on “ethics, integrity and aptitude”. The notification for the 2013 exam said the “paper (on ethics, integrity and aptitude) will include questions to test the candidate’s attitude and approach to issues relating to integrity, probity in public life and his problem-solving approach to various issues and conflicts in dealing with society”. There are six major sections (i) Ethics and Human Interfaith, (ii) Attitude, (iii) Emotional Intelligence, (iv) Contributions of Moral thinkers and philosophers of India and World, (v) Public/Civil Service Values and Ethics in Public Administration and (vi) Probity in Governance. In this paper an attempt is made to describe the values needed in public service sector and ethical principles might use in public administration and related to the V section of this syllabus.