scholarly journals LOKSAMGRAH: AN AFFIRMATIVE THOUGHT FOR SOCIAL RECONSTRUCTION

2017 ◽  
Vol 5 (4) ◽  
pp. 246-249
Author(s):  
Jatin Bishoyi
Keyword(s):  
Social Action ◽  
Public Life ◽  
Well Being ◽  
Physical World ◽  
Social Reconstruction ◽  
Human Beings ◽  
Bhagavad Gita ◽  
Minimal Impact ◽  
The World ◽  
Bhagavad Gītā

For Bhagavad-Gita, both individual and society as a whole is dependent on three principal conditions for their existence such as Niskama karma, Svadharma and Loksamgrah.  Loksamgrah is used in a very comprehensive connotation as it not only looks at the collective well-being of this world but the universe as a whole. It is because in Loksamgrah the word ‘Loko’ does not mean only people of this world but all the beings of satyaloka, pitruloka, devaloka, bhurloka and other loka. In Gitarahasya Tilak points out, “The word ‘Loksamgrah’ has been used in the Bhagavad-Gita to mean the maintenance, not only of human beings, but that the human and all others spheres, such as of the Gods etc. should be maintained, and that they should become mutually beneficial”. True to say the recommendation of Loksamgrah on our public life have triggered concerns that public services, ranging from physical world to metaphysical world could become more imperative but in fact, it only would have minimal impact on public life i.e. it only attempts to minimize distress and problems both at individual and society levels. As a whole it could only attempt to inculcate the values of public service and integrity attitude. Radhakrishnan points out that, “Loksamgrah stands for the unity of the world, the interconnectedness of society.  If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action”.

scholarly journals Deafening silence on a vital issue: The World Health Organization has ignored the sexuality of persons with disabilities

2018 ◽  
Vol 7 ◽  
Author(s):  
Christine Peta
Keyword(s):  
World Health Organization ◽  
Well Being ◽  
World Health ◽  
Human Beings ◽  
Persons With Disabilities ◽  
The Public ◽  
National Priority ◽  
Social Welfare System ◽  
The World ◽  
Health Organization

In 2016, the World Health Organization, through the Global Cooperation on Assistive Technology Initiative, issued the Priority Assistive Products List which is meant to be a guide to member states of the 50 assistive products needed for a basic health care and/or social welfare system; it is also a model from which nations can develop their national priority assistive products lists. The aim of this opinion paper is to share my views about the Priority Assistive Products List on the grounds that it makes no distinct mention of sexual assistive devices, yet research has indicated that sexuality is an area of great concern for persons with disabilities. In any case, sexuality forms a core part of being human, and it impacts on both the physical and mental well-being of all human beings. I conclude in part that, in its present format, the list perpetuates the myth that persons with disabilities are asexual beings who are innocent of sexual thoughts, feelings and experiences. The list also propagates the stereotype that sexuality is a sacred, private, bedroom matter that should be kept out of the public domain, to the detriment of the health and well-being of persons with disabilities.

scholarly journals Management of Value Based Education by Pandit Madan Mohan Malviya

2019 ◽  
Vol 6 (1) ◽  
pp. 1
Author(s):  
Dr Shivesh .
Keyword(s):  
Social Responsibility ◽  
Human Being ◽  
Human Beings ◽  
Indian Culture ◽  
Bhagavad Gita ◽  
Social Animals ◽  
Bhagavad Gītā ◽  
Genuine Effort

<p>As all human beings are social animals, so this is the duty of every human being to obey their social responsibility. Mahamana Malaviyaji is one of those great personalities who felt his social responsibility very well and established Banaras Hindu University to bring people out from the mode of ignorance. He values our Indian culture and tradition, which is based on Bhagavad Gita and Srimad Bhagavatam. His genuine effort was to build the character of new generations. His effort made such a great Institute which is known as a temple of learning.<strong></strong></p>

scholarly journals Ethics in Classical Hindu Philosophy: Provinces of Consequence, Agency, and Value in the Bhagavad Gītā and Other Epic and Śāstric Texts

Religions ◽  
2021 ◽  
Vol 12 (11) ◽  
pp. 1029
Author(s):  
Jessica Frazier
Keyword(s):  
The Self ◽  
Aesthetic Theory ◽  
Bhagavad Gita ◽  
Ethical Implications ◽  
Emergent Phenomena ◽  
The World ◽  
The Aesthetic ◽  
The Individual ◽  
Bhagavad Gītā ◽  
Interpersonal Concerns

The idea of a univocal property of ‘goodness’ is not clearly found in classical Sanskrit sources; instead, a common ethical strategy was to clarify the ontological nature of the self or world in such a way that ethical implications naturally flow from the adjustment in our thinking. This article gives a synoptic reading of sources that treat features of ethics—dispositions, agents, causal systems of effect, and even values themselves—as emergent phenomena grounded in complex, shifting, porous configurations. One conclusion of this was that what ‘goodness’ entails varies according to the scope and context of our concern. Firstly, we examine how the Bhagavad Gītā fashions a utilitarianism that assumes no universal intrinsically valuable goal or Good, but aims only to sustain the world as a prerequisite for choice. Recognising that this pushes problems of identifying the Good onto the individual; secondly, we look at accounts of malleable personhood in the Caraka Saṃhitā and Book 12 of the Mahābhārata. Finally, the aesthetic theory of the Nāṭya Śāstra hints at a context-constituted conception of value itself, reminding us that evaluative emotions are themselves complex, curate-able, and can expand beyond egoism to encompass interpersonal concerns. Together these sources show aspects of an ethical worldview for which each case is a nexus in a larger ethical fabric. Each tries to pry us away from our most personal concerns, so we can reach beyond the ego to do what is of value for a wider province of which we are a part.

scholarly journals Global citizenship and the challenge from cultural relativism

2017 ◽  
Vol 12 (4) ◽  
pp. 1141
Author(s):  
Thomas Hylland Eriksen
Keyword(s):  
Human Rights ◽  
Cultural Anthropology ◽  
Moral Dilemmas ◽  
Physical World ◽  
Cultural Relativism ◽  
Direct Result ◽  
Human Beings ◽  
Human Universals ◽  
The World ◽  
Anthropological Research

Do human beings live in a shared world or in several? The traditional answer from social and cultural anthropology has been that although the physical world is uniform, the world as it is perceived by humans is fundamentally and irreducibly diverse, since human worlds are culturally constructed and cultures are unique and particular in character.As a result of this perspective, there has always been a tense relationship between anthropology and universalist claims, as in the Universal Declaration of Human Rights of 1948. This chapter charts the dialogue and tension between the cultural relativism of classic anthropology and human rights universalism, but the main focus is on the consequences of globalisation for anthropological thinking about diversity and human universals. It is argued that as a direct result of the increased interconnectedness of human societies, classic cultural relativism has become both epistemologically obsolete and normatively objectionable. Although the moral worlds inhabited by humans are still diverse, they are now connected in ways which have implications for the ethics of anthropological research. By discussing a handful of examples, the analytical and moral dilemmas are exposed, and the contrast with mid-20th century anthropology, when the world was still widely seen as ‘an archipelago of cultures’, is made abundantly clear.

The Moral Meaning of the World

2020 ◽  
pp. 269-283
Author(s):  
Christopher Janaway
Keyword(s):  
Well Being ◽  
Positive Answer ◽  
Human Beings ◽  
The World ◽  
The Will ◽  
Moral Meaning ◽  
Higher Purpose

It is sometimes assumed that Schopenhauer regards existence as meaningless, and it seems that pessimism should be associated with meaninglessness. However, Schopenhauer insists that there must a “moral meaning” to the world because human beings have a metaphysical need: we must see the world as pointing to a higher purpose beyond itself. Schopenhauer rejects theism and any optimistic higher purpose, but regards Christianity, which he views as pessimistic, as correctly identifying the higher purpose: negation of the will, which will bring “salvation.” There is, however, a difficulty in construing this meaning as “moral.” Schopenhauer regards morality as a case of willing the well-being of others, but also as a step toward will-lessness, so there is a question whether the “meaning” is coherently characterized. Nietzsche’s analysis of Schopenhauer seems correct: after abandoning any theistic or optimistic meaning, Schopenhauer raises the question whether existence has any meaning at all, but his positive answer retains the commitment to self-negation that he found in Christianity.

Sustainable Agriculture - The Indian Way

2015 ◽  
Vol 3 (1) ◽  
Author(s):  
Naachimuthu K. P.
Keyword(s):  
Developing Countries ◽  
Well Being ◽  
Farm Animals ◽  
Human Beings ◽  
Holistic Learning ◽  
Divine Essence ◽  
The World ◽  
Natural Farming ◽  
The Universe

The five natural elements (earth, water, fire, air, and sky), the sun and the moon, plants, trees, birds, and animals, came into existence much ahead of the human beings. In fact, man, as a part of nature, was the last creation in the universe. Though, we (human beings) have been created with the superlative degree of intellect, there is so much that can be learnt from nature, traditions of wisdom from the world teach us that a divine essence flows through all creations. Together with nature, man can co-create groundbreaking ideas that would help create wealth and well-being, for nature offers solutions for inclusive growth and sustainable development. Food scarcity is the major issue concerning the developing countries these days, one out of every 8 person in the world goes to bed without food (FAO, 2012). Of the several hundred million hungry people in the world, 98 percent are in developing countries. There were several things done to alleviate this problem, but the consequences of those actions are even more costly. Usage of heavy machines, pesticides and chemical fertilizers in the soil created a lasting impact causing imbalance in ecosystem, degradation of soil, soil erosion and land degradation. Natural farming is an ancient form of agriculture which follows the principles of nature to develop systems for raising crops, and livestock that are self-sustaining. The present paper attempts to explicate the sustainable nature of natural farming, as against the quick fix solution agriculture of using fertilizers, and chemicals. This holistic learning outlook also tries to bring out the role of farm animals (and remain of farm animals, and farm produces), microorganisms in the soil, in creating food abundance, concerns about food loss and food wastage and its global impact.

The Disappearance of the Homemakers Club: A Dilemma for School Leaders

Public Voices ◽  
2016 ◽  
Vol 7 (1) ◽  
pp. 43 ◽  
Author(s):  
Diane Ketelle
Keyword(s):  
Educational Leadership ◽  
School Leaders ◽  
Public Life ◽  
Public Schooling ◽  
Human Beings ◽  
The Public ◽  
Public Purpose ◽  
The World ◽  
Civic Community

How can we return to a broader notion of education?  There is a currently a need to focus on the public purpose of schooling.  The notion of leading with public purpose derives from the progressive idea that human beings have bot hthe desire and capacity to make the world a better place.  Educational leadership should engage individuals in the educational and civic community and assist in the bettering of public life and public schooling.

“Do Not Grieve”

2019 ◽  
pp. 184-202
Author(s):  
John N. Sheveland
Keyword(s):  
Human Condition ◽  
Human Beings ◽  
Bhagavad Gita ◽  
Church Dogmatics ◽  
Paradoxical Situation ◽  
Bhagavad Gītā ◽  
As If ◽  
The Human Condition

John Sheveland sets the theme of reconciliation in Barth’s Church Dogmatics 3, no. 2 and 4, no. 1 in conversation with Vedanta Desika’s discussion of Bhagavad Gita 18:66 and its call to take refuge in Narayana alone. In both cases, the futility of the human condition is real, but secondary to the power of divine salvation. Human beings thus live in a paradoxical situation of having been reconciled, yet living much of the time as if that were not so. Sheveland concludes his essay with “pastoral gleanings,” drawing out practical constructive implications from this comparative encounter.

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