THIRUVALLUVAR UNIVERSITY MASTER of ARTS DEGREE COURSE M.A. POLITICAL SCIENCE CBCS PATTERN (With Effect from 2020 – 2021) the C
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HUMS 4904A Schedule Mondays 11:35 - 2:25 [Each Session Is in Two Halves: a and B]
CARLETON UNIVERSITY COLLEGE OF THE HUMANITIES Humanities 4904 A (Winter 2011) Mahatma Gandhi Across Cultures Mondays 11:35-2:25 Prof. Noel Salmond Paterson Hall 2A46 Paterson Hall 2A38 520-2600 ext. 8162 [email protected] Office Hours: Tuesdays 2:00 - 4:00 (Or by appointment) This seminar is a critical examination of the life and thought of one of the pivotal and iconic figures of the twentieth century, Mohandas Karamchand Gandhi – better known as the Mahatma, the great soul. Gandhi is a bridge figure across cultures in that his thought and action were inspired by both Indian and Western traditions. And, of course, in that his influence has spread across the globe. He was shaped by his upbringing in Gujarat India and the influences of Hindu and Jain piety. He identified as a Sanatani Hindu. Yet he was also influenced by Western thought: the New Testament, Henry David Thoreau, John Ruskin, Count Leo Tolstoy. We will read these authors: Thoreau, On Civil Disobedience; Ruskin, Unto This Last; Tolstoy, A Letter to a Hindu and The Kingdom of God is Within You. We will read Gandhi’s autobiography, My Experiments with Truth, and a variety of texts from his Collected Works covering the social, political, and religious dimensions of his struggle for a free India and an India of social justice. We will read selections from his commentary on the Bhagavad Gita, the book that was his daily inspiration and that also, ironically, was the inspiration of his assassin. We will encounter Gandhi’s clash over communal politics and caste with another architect of modern India – Bimrao Ambedkar, author of the constitution, Buddhist convert, and leader of the “untouchable” community. -
Nirodbaran Talks with Sri Aurobindo 01
Talks with Sri Aurobindo Volume 1 by Nirodbaran Sri Aurobindo Ashram Pondicherry NOTE These talks are from my notebooks. For several years I used to record most of the conversations which Sri Aurobindo had with us, his attendants, and a few others, after the accident to his right leg in November 1938. Besides myself, the regular participants were: Purani, Champaklal, Satyendra, Mulshankar and Dr. Becharlal. Occasional visitors were Dr. Manilal, Dr. Rao and Dr. Savoor. As these notes were not seen by Sri Aurobindo himself, the responsibil- ity for the Master's words rests entirely with me. I do not vouch for absolute accuracy, but I have tried my best to reproduce them faithfully. I have made the same attempt for the remarks of the others. NIRODBARAN i PREFACE The eve of the November Darshan, 1938. The Ashram humming with the ar- rival of visitors. On every face signs of joy, in every look calm expectation and happiness. Everybody has retired early, lights have gone out: great occa- sion demands greater silent preparation. The Ashram is bathed in an atmos- phere of serene repose. Only one light keeps on burning in the corner room like a midnight vigil. Sri Aurobindo at work as usual. A sudden noise! A rush and hurry of feet breaking the calm sleep. 2:00 a.m. Then an urgent call to Sri Aurobindo's room. There, lying on the floor with his right knee flexed, is he, clad in white dhoti, upper body bare, the Golden Purusha. The Mother, dressed in a sari, is sitting beside him. -
Capital Punishment in Modern Era in Refrence to Indian Context
International Journal of Academic Research and Development International Journal of Academic Research and Development ISSN: 2455-4197 Impact Factor: RJIF 5.22 www.academicsjournal.com Volume 3; Issue 2; March 2018; Page No. 1364-1367 Capital punishment in modern era in refrence to Indian context Ganesh Ji LLB, Hons, College-Law College Dehradun, Uttaranchal University, Dehradun, Uttarakhand, India Abstract Capital punishment is a highly debated matter all over the world. It is legal but rarely voted for in India. Imposition of the penalty is not always followed by, because of the possibility of commutation to life imprisonment. If we look Since 1995, it has been used only four times on Auto Shankar in 1995, Dhananjoy Chatterjee in 2004, Ajmal Kasab in 2012, Afzal Guru in 2013 and Yakub Menon in 2015. Although there are numerous countries that proscribe death sentences, there is no international consensus till date regarding its legality. The Indian legal system too has struggled with the constitutionality of death penalty and the circumstances in which it may be granted. This paper analyses the constitutional validity of death sentence and the circumstances under which it may be granted with the help of relevant cases and the ‘rarest of the rare’ test that was prescribed by Supreme Court in Bachan Singh case. This paper concludes by observing that Indian judiciary is moving away from the implementation of capital punishment as there is greater emphasis on alternative modes of punishment and the international legal developments which are against the capital punishment. Keywords: punishment, Indian, modern refrence Introduction of the states and the federal government have retained the Capital punishment, also called death penalty, execution of an death penalty, about two-thirds of all executions since 1976 offender sentenced to death after conviction by a court of law (when new death penalty laws were affirmed by the Supreme of a criminal offense. -
IV-His-EM-Gandhi and National Movement 10-Apr-2020
Gandhi and National Movement Gandhian Tools and Early Struggles Gandhian Ideology Mohandas Karamchand Gandhi (1869-1948), herein after Gandhiji, was undoubtedly the most authentic and celebrated representative of the wisdom and culture of India in our times. His countrymen address him, with respect, as the Mahatma. For Many, among the greatest, Gandhiji was the great. He was a social reformer, an economist, a political philosopher and a seeker of truth. We consider him as a 'yugapurusha', one who inaugurated a new era. The contribution of Mohandas Karamchand Gandhi to the Indian national movement was un-paralleled. He made the Indian National Congress a peoples' Congress and the national movement a mass movement. He made people fearless and bold and taught them the non- violent method for fighting against injustice. He had a passion for individual liberty which was closely bound with his understanding of truth and self realization. His search for truth led him to make deep forays within Iiis own inner self as it led him to probe into the natural and social world around him, particularly the tradition which he considered his own. Gandhi’s philosophy was a profound engagement with modernity and its pitfalls. Against the evils of wan.ton industrialization, materialism and selfish pursuits, Gandhi suggested, in , turn, swadeshi, primacy of the self and trusteeship; against the institution of state, as the force personified, and the prevalent notion of democracy where only heads are counted, he - favored a swaraj type of democracy where everything springs from the free individual and where decisions are made bottom-up with the locus of power below. -
Chavvakula Chandini
Chapter – I INTRODUCTION Our country is afflicted with serial killers over many decades. In the name of psychological insight, the lives of serial killers are narrowed down to the most minuscule details in the hopes of understanding what factors contribute to transforming into “monster”. It is important to understand Who is a serial killer? What factors contribute to becoming a serial killer? In order to understand them at full length. A serial killer is a person, who is known to the society as a friend, as any kind of relation with other humans but now one knows about this person’s killer instinct until the crimes come into the limelight of the society. By the time people know about his psychological disorder and killer instinct it’s so late. Serial killers are horribly gruesome and horrific living beings, yet these people hold a lot of interest in the public domain. These creatures have a long and fascinating history of their background not because of their heinous crimes but also because their embodied extremes to which one’s psychological disorders Since these people live in same spaces as other humans does it is hard to identify them as serial killers. It is virtually undetectable to recognize them until these deadly creatures begin killing innocent people's lives for their mental satisfactory reasons. Serial murder is defined by three key elements: number, time, and motivation. Most murderers have only one victim; serial killers, by definition, have multiple victims. The minimum number of victims listed in various definitions of serial murder proposed in 1 recent years range from 2 to 10, with a modal value of 3. -
Capital Punishment in India: an Analysis
s PJAEE, 17 (6) (2020) CAPITAL PUNISHMENT IN INDIA: AN ANALYSIS Srinibas Nayak1, Sibasis Pattnaik2 1,2 Asst. Professer, Faculty of Legal Studies, Siksha O Anusandhan Email: [email protected], [email protected] Srinibas Nayak, Sibasis Pattnaik: Capital Punishment In India: An Analysis -- Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(6). ISSN 1567-214x Keywords: Capital Punishment, Constitutionality, Death Penalty, Indian Penal Code, Supreme Court. ABSTRACT Capital punishment is a much-discussed issue worldwide. It is legal, however in India it has rarely been voted for. The punishment imposition is not really supplemented by a chance of life sentence commutation. If people look at Auto Shankar from 1995, it's only applied in four different ways, names: 2004, 2004, 2004, 2012, Afzal Guru and 2015, 2015. Dhananjoy Chatterjee. While several countries prohibit capital punishment, there has been no international agreement on its legality so far. The Indian legal system also did struggle with either the constitutionality and the situation of the death penalty. This article analyzes the constitutional validity and indeed the circumstances in which it can be granted by means of specific cases and the 'scarce' test imposed in the Bachan Singh case by the Supreme Court. The paper concludes by observing that the Indian supreme court is leaving capital punishment because more emphasis is placed upon the alternative methods of punishment and existing international developments it against death penalty. 1. Introduction Punishment is indeed the force being used execute the 'property statute, a cornerstone of modern civilization. For order to uphold safety and order it is the State's responsibility to punish criminals. -
Trusteeship: a Path Less Travelled
Trusteeship: A Path Less Travelled INSTITUTE OF GANDHIAN STUDIES, WARDHA Publications 1. Essays on Gandhian Thought - Ravindra Varma et al. (2004) 2. Explorations in Culture of Peace - Siby K. Joseph (ed.) (2006) 3. Essays on Conflict Resolution - Siby K. Joseph, Bharat Mahodaya (eds.) (2007) 4. Khoj Gandhi Ki - C. S. Dharmadhikari (2008) 5. Non-violent Struggles of the Twentieth Century: Retrospect and Prospect - Siby K. Joseph John Moolakkattu Bharat Mahodaya (eds.) (2009) 6. Contemporary Perspectives on Peace and Non-violence - Siby K. Joseph, Bharat Mahodaya (eds.) (2010) 7. Reflections on Hind Swaraj - Siby K. Joseph, Bharat Mahodaya (eds.) (2011) 8. Gandhi, Environment and - Siby K. Joseph, Sustainable Future Bharat Mahodaya (eds.) (2011) 9. Gandhi Meri Nazar Mein - C. S. Dharmadhikari (2011) 10. Contextualising Gandhian Thought - Siby K. Joseph (ed.) (2012) 11. Continuing Relevance of Swadeshi - Siby K. Joseph, Bharat Mahodaya (eds.) 2012) 12. Contemplating Gandhi - C. S. Dharmadhikari (2014) About the Editors Siby K. Joseph, Dean, Institute of Gandhian Studies, Wardha. Bharat Mahodaya, Director, Institute of Gandhian Studies, Wardha Ram Chandra Pradhan, Senior Faculty, Institute of Gandhian Studies, Wardha Trusteeship: A Path Less Travelled Edited by Siby K. Joseph Bharat Mahodaya Ram Chandra Pradhan INSTITUTE OF GANDHIAN STUDIES, WARDHA All rights reserved. No part of this work may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. The views and opinions expressed in this book are those of the authors and do not necessarily reflect the views of the organizations to which they belong. -
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International Journal of Social Science and Economic Research ISSN: 2455-8834 Volume:02, Issue:02 NEHRU’S POLITICAL IDEOLOGY IN THE LIGHT OF HIS CONCEPT OF SOCIALISM, NATIONALISM AND GANDHISM *Muhammad Qasim Sodhar, Rafiq Akber, Bushra Pawhwar Shanghai University, Shanghai, China *Corresponding Author ABSTRACT This paper aims at analyzing Nehru’s political vision that how he had advocated three different political ideologies i.e. Socialism, Nationalism and Gandhism at one time, and in connection with ideologies he followed, another aim of this paper is to address the logic behind Nehru’s acceptance of Fabian concept of socialism but not Marxism and Leninism in practice. It will be analyzed theoretically by definition and method applied by Fabian Society, and will be explored that either Nehru’s inclination towards Fabian concept of socialism was a matter of ideology, his social background or political interests or even all these were prevailing at the same time? Keywords: Socialism, Nationalism, Fabian Society, Marxism, Leninism, Gandhism. INTRODUCTION Jawaharlal Nehru who belonged to a middle class family and he preached the ideas of socialism in Indian political system under British India especially he tried to instill these ideas in Congress ideology. Indian National Congress party which was represented by elitist initially then became a party of middle class politicians. But, the socialism was totally against of class system if it did not advocate the classless society but at least diminishing class system. In this condition, how it was possible for Nehru who was from bourgeois class to preach and amalgamate socialist ideology with the ideology of Congress? This paper will deal Nehru’s socialistic ideas, and also his attempts to get socialist ideas accepted by the leaders of Congress. -
Unit 13 Civil Disobedience and Satyagraha
UNIT 13 CIVIL DISOBEDIENCE AND SATYAGRAHA Structure 13.1 Introduction 13.2 Concept of Civil Disobedience 13.3 History of the Concept of Civil Disobedience 13.4 Theory of Civil Disobedience and Existentialist Philosophy 13.5 Gandhian Concept of Civil Disobedience and Satyagraha 13.6 Civil Disobedience in Practice 13.7 Summary 13.8 Exercises 13.1 INTRODUCTION The concept of civil disobedience movement has become an important element in the political power structure in contemporary world. This movement has spread around the world. It has been exemplified by Dr. Martin Luther King, Jr. in the civil rights movement in the United States, the ‘ people’s power’ movement in the Philippines, the non-violent collapse of communism in Eastern Europe and so on. The success of Gandhi and Dr. Martin Luther King, Jr. had a lot to do with the emergence of satyagraha as an organisational power. To discuss about the history of the twentieth century, without exploring the impact of civil disobedience and satyagraha is to malign the very basis of the people’s movement and the study of social science. The Gandhian method of civil disobedience and satyagraha has given a new dimension to the concept of statecraft. While delivering the most prestigious Gandhi Memorial Lecture on “Towards a World without war- Gandhism and the Modern World” on 11 February 1992, Dr. Daisaku Ikeda said, “As we approach the end of this century of unprecedented wars and violence, we seek as our common goal the creation of a world without war. At this critical juncture what can we – must we- learn from this great philosopher – a man whose spiritual legacy could rightly be termed as one of humanity’s priceless treasures, a miracle of the twentieth century.” The basic aim of every political system is to assist in the process of self-actualisation of individuals to fulfil the inner requirements for a continuous moral growth. -
Ethical Values of Social Work Profession and Gandhism
May IJRSS Volume 2, Issue 2 ISSN: 2249-2496 2012 _________________________________________________________ ETHICAL VALUES OF SOCIAL WORK PROFESSION AND GANDHISM Prof. M. Lakshmipathi Raju* Dr. B. S. N. Raju** __________________________________________________________ 1. INTRODUCTION: The ethical values of social work profession have long been given scant attention ethical foundation and ethical research is as important knowledge and theory in social work practice Ethical Theory building will strengthen the moral fibre of the profession and it will contribute to the current knowledge relating to social work practice. There is need for greater attention to value and ethics in the present context of technological and scientific advancements and the consequent decadence and degradation of the values of life. Gandhian values and the values of social work profession have much in common and these are similarities in Gandhian thought and professional ethics in social work practice. Gandhian ethical system is inimical to western materialistic values and utilitarianism. He emphasizes social justice and well-being of all(Sarvodaya), giving priority to the disadvantaged sections and the poorest of the poor(Antyodaya). Gandhi meant by Sarvodaya, the raise or awakening of all. Gandhi is more relevant today than even before. The ethical values which he cherished are universal in the sense that they are in conformity with the universal norms and particularly more relevant to the values and ethics of social work practice. Some people believe that he is two hundred years ahead of his time. No doubt he has launched his movement for the * Former Professor in Social Work, Sri Padmavathi Mahila University, Tirupathi, and Acharya Nagarjuna University, Guntur; presently Co-ordinator, Dept.of Social Work and H.R.M, MRPG College, Vizianagaram. -
What Did Gandhi Believe?
Dr. Ambedkar, author of India’s constitution and a contemporary of Gandhi, said : If a man with God’s name on his tongue and a sword under his armpit deserved the appellation of a Mahatma, then Mohandas Karamchand Gandhi was a Mahatma. »Reference: B.R. Ambedkar’s “Gandhi And Gandhism” GandhiMAHATMA Birth name: Mohandas Karamchand Gandhi Respectfully adored as: Bapu (Father of India) Trained as a lawyer in London. Lived in South Africa. Apostle of Non-Violence. A messiah, a Hindu deity, a prophet, a visionary, and a priest. Compared to Christ and Mohammed. WE DARE YOU TO LEARN MORE ABOUT THE REAL GANDHI BY READING “GANDHI: BEHIND THE MASK OF DIVINITY” BY COL. G.B. SINGH After taking their oath of office, Indian politicians then submit at Raj Ghat, Gandhi’s tomb. Dignitaries and heads of state throw roses upon Raj Ghat when visiting India. (Prometheus Books, 2004 • www.prometheusbooks.com) Hindus worship Gandhi, as in the “Gandhi Temple” of Bhatra village, Sambalpur in Orissa, India. Also Visit: www.Gandhism.net What did Gandhi believe? GANDHI ON TRUTH GANDHI ON BLACKS AND RACE RELATIONS • From his autobiography: “It is not my purpose to attempt a real autobiography • “A general belief seems to prevail in the colony that the Indians are little better, if I simply want to tell the story of my experiments with truth...as my life at all, than the savages or natives of Africa. Even the children are taught to consists of nothing but those experiments.” believe in that manner, with the result that the Indian is being dragged down to »Reference: Gandhi’s “An Autobiography, or The Story of My Experiments With Truth” the position of a raw Kaffir.” »Reference: The Collected Works of Mahatma Gandhi, Government of India (CWMG), Vol I, p. -
Babasaheb Dr. B.R. Ambedkar
z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 1 Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 2 BLANK z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 3 Governing Class and the Servile Class Nobody will have any quarrel with the abstract principle that nothing should be done whereby the best shall be superseded by one who is only better and the better by one who is merely good and the good by one who is bad……. But Man is not a mere machine. He is a human being with feelings of sympathy for some and antipathy for others. This is even true of the ‘best’ man. He too is charged with the feelings of class sympathies and class antipathies. Having regard to these considerations the ‘best’ man from the governing class may well turn out to be the worst from the point of view of the servile classes. The difference between the governing classes and the servile classes in the matter of their attitudes towards each other is the same as the attitude a person of one nation has for that of another nation. - Dr. Ambedkar in ‘What Congress.... etc.’ z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 4 z:\ ambedkar\vol-09\vol9-01.indd MK SJ 10-1-2013/YS-13-11-2013 5 DR.