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Seven Social Sins (The Contemporary Relevance)
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Seven Social Sins (The Contemporary Relevance)
Look Inside the Book
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About the Book

The very survival of the Planet Earth depends on the commitment and capability of the future citizens to perceive afresh the sensitivities and intricacies of eternal unity of human beings and the mutuality of the man-nature relationship. Globally Gandhian Way is being acknowledged as the only pragmatic path before the world suffering unbridled consumerism and materialistic pursuits. Millions sleep hungry; suffer malnutrition and ill health in severe contrast to the glare and glamour that is the 'sole' possession of a select few. If politics is practised without principles, it would be a folly to expect the presence of morality in commerce. If science is shorn of humanity, wealth is accumulated without work, the chances of service as religion would be rare. Absence of conscience in seeking pleasure would be a direct consequence of education that fails to develop character. The interlink ages amongst the seven delineated areas prominent in human growth and participation in acts, activities and initiatives are organically interlinked. The Seven Social Sins deserve critical appraisal and analysis in the contemporary context by individuals, families and in institutions. It could help reposition human values; ethics and morals in human interaction and man's approach to nature. That could create a new world; free from hunger; poverty; exploitation; injustice; unconcern and in which everyone lives dignified life.

About the Author

Professor J. S. Rajput is known for his contributions in reforms in school education, teacher education and institutional management. Appointed full Professor in July 1974, he held the position of Principal of the Regional Institute of Education Bhopal, 1977-88; Joint Educational Adviser, Ministry of Human Resource Development, Government of India, 1989-94; Chairman, National Council for Teacher Education (NCTE), 1994-99 and the Director of the NCERT, 1999-2004. Though a professor of Physics, he is known for regulating the B.Ed. correspondence courses as the first Chairman of NCTE and for starting the innovative two-year B.Ed. courses in 1999. His research publications in Physics earned him a Professorship at the age of 31 years. He has published research papers in several specialized areas in education, guided doctoral level researches and has authored several books. He is known for guiding in preparation of good-quality materials for teachers and teacher educators. He chaired the groups responsible for preparing Curriculum Framework for Teacher Education, NCTE in 1998) and for school education, NCERT in 2000.

Professor Rajput's association with UNESCO and other international agencies extends over three decades. UNESCO acknowledged his contributions by selecting him for the Prestigious Jan Amos Comenius Medal for outstanding contributions in research and innovations in the year 2004. He received this Award in July 2009.

After demitting office in July 2004, Professor Rajput devotes his time to writing, lecturing and providing consultancies on various aspects of education and institutional development. He strongly pleads for the regeneration of the culture of acceptance of otherness and the need for values in education in his writings and lectures. He has been awarded the Maharshi Veda Vyas National Award in 2012 by the Government of Madhya Pradesh.

Introduction

Freedom struggles of the colonial countries would find a significant place in the history of the twentieth century. The history, generally modulated by the men and women in authority, shall also describe the other major events: scientific researchers and their technological manifestations, end of apartheid, World Wars, violence and cruelty extending from the Concentration camps of Hitler to the Atomic Bombing of Hiroshima and Nagasaki. There would be so much more to be narrated. All this would be 'of the past'. They would also discuss persons and personalities who have dominated history writing all along. In that, when they begin writing about Mohandas Karamchand Gandhi, it would be extremely difficult for them to fathom his influence, canvas of action and activities and the impacts he created during his lifetime, and far more than that, the ever increasing impact and influence that is extending itself globally. Here was one individual who by sheer force of his self-confidence and indomitable spirit transformed millions and millions during his lifetime and who continues to impact and influence young and old alike in the twenty-first century as well, unhindered and uninterrupted.

When young people of today read Hind Swaraj, authored by Gandhi in 1909, they just can't fathom initially what it is all about. They read it again, and again. They begin to ask questions and repeatedly go back to this book. The huge structures of the modern civilisation are, literally, crumbling. How many nations are truly democratic in word and spirit; in governance and providing 'equality of opportunity' to all in access and success? Gandhi knew how tough it would be to run the country after independence. Having studied and stayed in Britain, he understood the nuances of practical democracy, the elections and the entire influence people have once they reach positions of power. Having invariably given evidence of his unflinching commitment to principles and human values, he knew it was too tough to expect most of the people to follow what he would have liked them to accept and adopt as the way of life. His concern was not limited only to attain independence for India. He was far more concerned about 'India after Independence'. Remember his initial concern for education that dominated considerable proportion of his thought and action, beginning from the first Ashram in South Africa to establish primary schools in Champaran and finally, presenting before the nation a blueprint of education policy and its implementation that he thought was the most suitable to meet the needs and aspirations of the masses, increase productivity, absorb scientific ideas and imperatives and which could draw the best out of 'Body, Mind and Spirit'. Nowhere in the history of freedom struggles, has such a unique and outstanding attention been paid to education in the post-independence period as in India. Why and how of it is evident in a letter he wrote on January 24, 1922: "We should remember that immediately on the attainment of freedom our people are not going to secure happiness. As we become independent, all the defects of the system of elections, injustice, the tyranny of the richer classes, as also, the burden of running administration are bound to come upon us. People would begin to feel that during those days, there was more justice, there was better administration, there was peace, and there was honesty to a great extent among the administrators compared to the days after independence. The only benefit of independence, however, would be that we would get rid of slavery and the blot of insult resulting there from." As usual he always put forward solutions, and in this very letter he states: "But there is hope, if education spreads throughout the country. From that and people would develop from their childhood qualities of pure conduct, God fearing love. Swaraj would give us happiness only when we attain success in the task. Otherwise, India would become the abode for grave injustice and tyranny of the rulers."

So, he gave three essentials that would be the pillars of education in India: pure conduct, fear of God and love. Today, it is globally acknowledged that the most outstanding objectives of education in the twenty-first century include 'learning to achieve social cohesion, live together, work together and progress together'. For him, progress and development would mean sharing the 'fruits' with all in the spirit of the universal and eternal unity of mankind. To him, progress means divine respect for the man-nature mutuality. The clarity of his firm belief in the equality of all human beings was ever-evident in his thought, action and deeds throughout his public life. Only he could firmly assert: my life is my message!

It is the lasting and ever-increasing relevance of Gandhian perceptions that attracts young people all around the globe.

**Contents and Sample Pages**









Seven Social Sins (The Contemporary Relevance)

Item Code:
NAR745
Cover:
HARDCOVER
Edition:
2012
ISBN:
9788184247985
Language:
English
Size:
10.00 X 6.50 inch
Pages:
180
Other Details:
Weight of the Book: 0.43 Kg
Price:
$30.00   Shipping Free
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About the Book

The very survival of the Planet Earth depends on the commitment and capability of the future citizens to perceive afresh the sensitivities and intricacies of eternal unity of human beings and the mutuality of the man-nature relationship. Globally Gandhian Way is being acknowledged as the only pragmatic path before the world suffering unbridled consumerism and materialistic pursuits. Millions sleep hungry; suffer malnutrition and ill health in severe contrast to the glare and glamour that is the 'sole' possession of a select few. If politics is practised without principles, it would be a folly to expect the presence of morality in commerce. If science is shorn of humanity, wealth is accumulated without work, the chances of service as religion would be rare. Absence of conscience in seeking pleasure would be a direct consequence of education that fails to develop character. The interlink ages amongst the seven delineated areas prominent in human growth and participation in acts, activities and initiatives are organically interlinked. The Seven Social Sins deserve critical appraisal and analysis in the contemporary context by individuals, families and in institutions. It could help reposition human values; ethics and morals in human interaction and man's approach to nature. That could create a new world; free from hunger; poverty; exploitation; injustice; unconcern and in which everyone lives dignified life.

About the Author

Professor J. S. Rajput is known for his contributions in reforms in school education, teacher education and institutional management. Appointed full Professor in July 1974, he held the position of Principal of the Regional Institute of Education Bhopal, 1977-88; Joint Educational Adviser, Ministry of Human Resource Development, Government of India, 1989-94; Chairman, National Council for Teacher Education (NCTE), 1994-99 and the Director of the NCERT, 1999-2004. Though a professor of Physics, he is known for regulating the B.Ed. correspondence courses as the first Chairman of NCTE and for starting the innovative two-year B.Ed. courses in 1999. His research publications in Physics earned him a Professorship at the age of 31 years. He has published research papers in several specialized areas in education, guided doctoral level researches and has authored several books. He is known for guiding in preparation of good-quality materials for teachers and teacher educators. He chaired the groups responsible for preparing Curriculum Framework for Teacher Education, NCTE in 1998) and for school education, NCERT in 2000.

Professor Rajput's association with UNESCO and other international agencies extends over three decades. UNESCO acknowledged his contributions by selecting him for the Prestigious Jan Amos Comenius Medal for outstanding contributions in research and innovations in the year 2004. He received this Award in July 2009.

After demitting office in July 2004, Professor Rajput devotes his time to writing, lecturing and providing consultancies on various aspects of education and institutional development. He strongly pleads for the regeneration of the culture of acceptance of otherness and the need for values in education in his writings and lectures. He has been awarded the Maharshi Veda Vyas National Award in 2012 by the Government of Madhya Pradesh.

Introduction

Freedom struggles of the colonial countries would find a significant place in the history of the twentieth century. The history, generally modulated by the men and women in authority, shall also describe the other major events: scientific researchers and their technological manifestations, end of apartheid, World Wars, violence and cruelty extending from the Concentration camps of Hitler to the Atomic Bombing of Hiroshima and Nagasaki. There would be so much more to be narrated. All this would be 'of the past'. They would also discuss persons and personalities who have dominated history writing all along. In that, when they begin writing about Mohandas Karamchand Gandhi, it would be extremely difficult for them to fathom his influence, canvas of action and activities and the impacts he created during his lifetime, and far more than that, the ever increasing impact and influence that is extending itself globally. Here was one individual who by sheer force of his self-confidence and indomitable spirit transformed millions and millions during his lifetime and who continues to impact and influence young and old alike in the twenty-first century as well, unhindered and uninterrupted.

When young people of today read Hind Swaraj, authored by Gandhi in 1909, they just can't fathom initially what it is all about. They read it again, and again. They begin to ask questions and repeatedly go back to this book. The huge structures of the modern civilisation are, literally, crumbling. How many nations are truly democratic in word and spirit; in governance and providing 'equality of opportunity' to all in access and success? Gandhi knew how tough it would be to run the country after independence. Having studied and stayed in Britain, he understood the nuances of practical democracy, the elections and the entire influence people have once they reach positions of power. Having invariably given evidence of his unflinching commitment to principles and human values, he knew it was too tough to expect most of the people to follow what he would have liked them to accept and adopt as the way of life. His concern was not limited only to attain independence for India. He was far more concerned about 'India after Independence'. Remember his initial concern for education that dominated considerable proportion of his thought and action, beginning from the first Ashram in South Africa to establish primary schools in Champaran and finally, presenting before the nation a blueprint of education policy and its implementation that he thought was the most suitable to meet the needs and aspirations of the masses, increase productivity, absorb scientific ideas and imperatives and which could draw the best out of 'Body, Mind and Spirit'. Nowhere in the history of freedom struggles, has such a unique and outstanding attention been paid to education in the post-independence period as in India. Why and how of it is evident in a letter he wrote on January 24, 1922: "We should remember that immediately on the attainment of freedom our people are not going to secure happiness. As we become independent, all the defects of the system of elections, injustice, the tyranny of the richer classes, as also, the burden of running administration are bound to come upon us. People would begin to feel that during those days, there was more justice, there was better administration, there was peace, and there was honesty to a great extent among the administrators compared to the days after independence. The only benefit of independence, however, would be that we would get rid of slavery and the blot of insult resulting there from." As usual he always put forward solutions, and in this very letter he states: "But there is hope, if education spreads throughout the country. From that and people would develop from their childhood qualities of pure conduct, God fearing love. Swaraj would give us happiness only when we attain success in the task. Otherwise, India would become the abode for grave injustice and tyranny of the rulers."

So, he gave three essentials that would be the pillars of education in India: pure conduct, fear of God and love. Today, it is globally acknowledged that the most outstanding objectives of education in the twenty-first century include 'learning to achieve social cohesion, live together, work together and progress together'. For him, progress and development would mean sharing the 'fruits' with all in the spirit of the universal and eternal unity of mankind. To him, progress means divine respect for the man-nature mutuality. The clarity of his firm belief in the equality of all human beings was ever-evident in his thought, action and deeds throughout his public life. Only he could firmly assert: my life is my message!

It is the lasting and ever-increasing relevance of Gandhian perceptions that attracts young people all around the globe.

**Contents and Sample Pages**









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