Desh Raj Sirswal

In this paper an attempt is made to draw out the contemporary relevance of philosophy in school education of India. It includes some studies done in this field and also reports on philosophy by such agencies like UNESCO & NCERT. Many European countries emphasises on the above said theme. There are lots of work and research done by many philosophers on philosophy for children. Indian values system is different from the West and more important than others. Education has become a tool to achieve efficiency in all walks of human life whether social, political, religious or philosophical. Every nation started developing its own specific set of educational values. For India it is very necessary to increase philosophical thinking study and research. Philosophy could make significant contribution, particularly in relation to children’s moral development because the Indian curriculum currently neglects this aim. 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 in these activities. Philosophy needs to be included in the curriculum and have demonstrated cognitive and social gains in children who were explored to philosophy in their schooling.

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).

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.

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.

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.

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.

Identity is a concept that evolves over the course of life. Identity develops over time and can evolve, sometimes drastically; depending on what directions we take in our life. In the age of globalization, a human being is more aware than old times regarding his community, social and national affairs. A person who identifies himself as part of a particular political party, of a particular faith, and who sees himself as upper-middle class, might discover that in later age, he's a very different person. Perhaps he's no longer interested in politics, he's changed his religion, and he's living on less money than when he was in his younghood. Any variation is possible during a person's life span. Religious Identity: A person's religious identity is the name of the religion that they identify themselves with. In this society people want to know, "What religion are you?" Generally they expect a one-word answer with the name of a religion that expresses their religious identity. A person might say they are a Buddhist - or a Christian - or a Jew - or a Muslim - or a Hindu. These are examples of religious identities. Recent developments in the field of social sciences in general and sociology in particular suggest a gradual tendency towards revival of interest on the issue of religion and identity. It is plausible that religion and identity may be positively correlated. The link between religion and identity can be contextualized through the exploration of the self. Identity Politics: Identity politics is a political style that focuses on the issues relevant to various groups defined by a wide variety of shared characteristics, including, but not limited to, race, social class, religion, sex, gender, ethnicity, ideology, nationality, sexual orientation, gender expression, culture, currency, shared history, medical conditions, profession, and other of the many ways in which people differ from each other, and into which they may be classified or classify themselves. This concept played an important role in shaping social and national sphere. Social Justice: 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 the foundation stone of Indian Constitution. Indian Constitution makers were well known to the use and minimality of various principles of justice. Social justice found useful for everyone in its kind and flexible form. Although social justice is not defined anywhere in the constitution but it is an ideal element of feeling which is a goal of constitution. Feeling of social justice is a form of relative concept that is changeable by the time, circumstances, culture and ambitions of the people. Social inequalities of India expect solution equally. Under Indian Constitution the use of social justice is accepted in wider sense, which includes social and economical justice both. The major objective of this paper is to critical analyze all the above mentioned conceptions and see their relation with reference to a national character building as the present scenario of India showed a identity crisis between individual’s religious identity and secular objectives of the constitutions. The negative effect of the identity politics ruin ideal nation’s character and negatively affects the concept of social justice too. For a better nation we should a balanced state of affairs where every citizen has a space to develop him/her self and a motivation to contribute in development of India. Note : This is submitted for a Three-Day Philosophy Teachers' Meet of North-Western Zone sponsored by ICPR, New Delhi to be organized by the Department of Guru Nanak Studies, Guru Nanak Dev University, Amritsar on 29th to 31st Dec. 2015 with the theme "The Crisis of Multiple Identities in Contemporary World"

Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this session. In this volume we included some papers from this session and also from open sources and contributors include teachers, research scholars and students etc. This volume is divided into two parts. First part contains papers on Swami Vivekananda and second part contains papers of B. G. Tilak, Sri Aurobindo, Mahatma Gandhi, Jawaharlal Nehru, Saheed Bhagat Singh and Dr. B.R. Ambedkar etc. It is the general intention of the Centre to produce informative as well as positive literature to inspire and motivate the students and the general readers.

Presently philosophers, social theorists, educationists and legal scholars are busy with issues of contemporary importance such as affirmative actions, animal’s rights, capital punishment, cloning, euthanasia, immigration, pornography, privacy in civil society, values in nature, human rights, cultural values and world hunger etc. Since ancient time ethics is one of the most important part of philosophical speculations and human development. The development of morality comes under three stages viz. intrinsic morality, customary morality and reflective morality. Intrinsic morality has traditionally been thought to lie at the heart of ethics and this is the first stage of morality where the objective is to be moral is to lead one’s life according its basic needs. Customary morality is the second stage of morality, where customs of a particular group and tribe rule the life of the man living in this group and morals based on the customs and traditions of society. Members of the group are motivated to sacrifice their lives to save the culture and norms of the particular group or tribe. In the last reflective morality, man started thinking himself and started to do reflection on their life and contributed to the development of the nation or society where he/she lives. Here he/she is independent to think and follow the best for his life. Reflective morals are those that are based on what you believe to be right and not others. The ideas related to the development of art, values, human rights and quality education etc., all are because of man’s reflection. Reflective morality is the best stage of development of morality in human society. In this paper an attempt is made to draw an outline of development of morality in human life and its application of morality in public and personal life.

Recent years have seen the beginning of a radical reassessment of the philosophical literature of ancient and classical India. The analytical techniques of contemporary philosophy are being deployed towards a fresh and original interpretation of the texts. This rational rather than mystical approach towards Indian philosophical theories has resulted in a need to work which explains afresh its central methods, courses and devices. It is with this spirit of thought and background that I want to publish a book to discuss the relevance and need of classical Indian thoughts. The present collection is a significant step on this part because it recognizes the potentials of classical Indian tradition and its vast wisdom to contribute in all realms of life. Here we have collected 20 papers both in English and Hindi language written on Indian epistemology, metaphysics, logic, ethics and social philosophy. But in this volume only 9 papers were published and remaining papers will be published in second edition along with the same papers. 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.

Descartes is not well known for his contributions to ethics. Some have charged that it is a weakness of his philosophy that it focuses exclusively on metaphysics and epistemology to the exclusion of moral and political philosophy. Such criticisms rest on a misunderstanding of the broader framework of Descartes’ philosophy. Evidence of Descartes’ concern for the practical import of philosophy can be traced to his earliest writings. In agreement of wisdom that is sufficient for happiness. The Third part of his Discourse on the Method presents what he calls a provisional morality, a morality to govern our behaviour while we are in the process of revising our beliefs and coming to certainty. In the tree of philosophy, in the Preface to the French translation of the Principles of Philosophy, morals are listed as one of the fruits of the tree, along with medicine and mechanics. It is also a theme in the letters he exchanged with the Princess Elisabeth of Bohemia in the mid-1640s, together with another concern the passions, what they are, and more importantly, how to control them. These themes are intertwined again in Descartes last major work, The Passions of the Soul (1649). Descartes did not write extensively on ethics, and this has led some to assume that the topic lacks a place within his philosophy. It is an attempt to outline Descartes’ ethical ideas mainly in Discourse on the Method.

India has a long, rich, and diverse tradition of philosophical thoughts, spanning some two and a half millennia and encompassing several major religious traditions. India’s democracy can be said to rest on the foundation of religious practice due to the practice of multi-religions and different sects in its continent. Religious practices ties among citizens that generate positive and democratic political outcomes if we see it from the ideals of any religious doctrine as per their written scripture. But in society religious practices (not religious doctrine) do not show equality and usually go against their own religious doctrine as preached in their religious places. It is also evident that religious denomination (Catholic, Hindu, Muslim, Sikh etc.) comes as a barrier when we practice democratic ideals in society and make social situation worst. How these religious practices contribute for a society where we can discuss the ideals of freedom, equality and brotherhood for a Just Society and become mean of interreligious dialogue in multi-religious society? this is a big question to think . The objective of this paper is to study the dimensions of religious practices in Indian society and how these practices can contribute in interreligious dialogue to make atmosphere of peace, understanding and harmony in the society.

Women Empowerment in Present Times Dr. Dinesh Chahal (Department of Education, Central University of Haryana, Mahendergarh) Dr. Desh Raj Sirswal (Department of Philosophy, P.G. Govt. College for Girls, Sector-11, Chandigarh) India is one of the developing nations of the modern world. It has become an independent country, a republic, more than a half century ago. During this period the country has been engaged in efforts to attain development and growth in various areas such as building infrastructure, production of food grains, science and technology and spread of education. The life expectancy has increased and many diseases have been controlled. However, there are many areas in which Indian society is experiencing a variety of problems. Some of these problems have their roots in our colonial past while others are related to demographic changes, socio-political conditions and cultural processes. In the process of this development the women empowerment is a very important concern these days.

Swami Vivekananda is considered as one of the most influential spiritual educationist and thinker of India. He was disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, his broad outlook to social problems, and countless lectures and discourses on Vedanta philosophy. For him, “Education is not the amount of information that is put into your brain and runs riots there, undigested all your life. We must have life-building, man-making, character-making, assimilation of ideas.” It is rightly said that, “The Swami’s mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence

To follow the legacy of Dr. B.R. Ambedkar, a RUSA Sponsored One-Day Facutly Development Programme on “Dr. B.R. Ambedkar, Indian Constitution and Indian Society” organised by the Department of Philosophy and P.G. Department of Public Administation held on 20th January, 2016 was a creative and fruitful effort to bring together the scholars and academicians from several disciplines to participate in the deliberations related to the conceptual understanding and insights of the philosophy of Dr. B.R. Ambedkar.

JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against such systems and methods. These thinkers aimed at upliftment of the status of women socially, economically, educationally and politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. He was in the real sense a great thinker finder of truth. He was of the view that every individual should search for the truth and mould accordingly, only then the human society can remain happy. He said that British rule provided an opportunity for the masses to get themselves liberated from the slavery of the Brahmins. But at the same time, he also criticized the British bureaucracy for its policy of supporting higher education and for its tendency to rely upon Brahmin subordinates. Interestingly, Mahatma Phule nurtured a favourable perspective of the British Rule in India because he thought it at least introduced the modern notions of justice and equality into the Indian society. He also criticized the economic policy of the British rule in many respects it was unfavorable to the poor peasants. He suggested a number of solutions to improve the conditions of the agriculture sector. In place of exploitative Indian social order, Phule wanted to establish a society founded on principles of individual liberty and equality and in place of Hinduism he would have liked to put universal religion. In this paper my attempt is to give an analysis of ideas of Mahatma Phule with his core philosophical outlook.

The consciousness of social security comes to a man when he feels that he is getting his basic rights. Human Rights are related to those rights which are related to man’s life, freedom, equality and self-esteem, are established by Indian constitution or universal declaration of human rights and implemented by Indian judiciary system. In other words, “Human rights are rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, color, religion, language, or any other status.”1 We are all equally entitled to our human rights without discrimination. But we when come the present conditions of Indian society, it is painful to say we find lots of discrimination and violations of human rights is a common problem. In this paper it is an attempt is made to describe that casteism cause social insecurity and is a form of violation of human rights.

In this short title, we are presenting three essays on the philosophy of Dr. B.R.Ambedkar which discussed his ideas on casteism, social change, education, social justice, education, women issues, and democracy etc. These essays are the revised version of papers presented in the National Seminar on “Ambedkarite Quest on Egalitarian Revolution in India” (26th & 27th November, 2013) organized by the Centre for Dr. B. R. Ambedkar Studies, Kurukshetra University, Kurukshetra, Haryana. In the end of this book I included a chronology of life events of Dr. B.R.Ambedkar as an annexure. Hope this book will be helpful to understand his intention of social revolution and motivate us to be conscious about our duties and work for the higher goal rather than follow personal pleasure. I am thankful to all the members of Milestone Education Society (Regd.), Pehowa (Kurukshetra) for their continuous effort to propagate Dr. B.R.Ambedkar’s ideology as well as their positive efforts to provide quality and fruitful education to the weaker section of society.

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.