Education
for values is a thrilling question today that paves the way to the learners to
march towards Truth, Goodness and Beauty. In order to develop the affective
domain of the pupil, personal values in terms of tastes, impulses, feelings,
attitudes and interest play an important role to bring desirable behavioral
changes.
The
central Govt. has started a separate cell for Education in Human Values (EHV)
and has identified the NCERT as the resource center for Value Education. The
present education system is reflecting more or less borrowed ideologies and
philosophies; and the national values are really neglected.
Views of the Educationists on Gandhian Values:
Mahatma
Gandhi emphasizes on inward values more than the outer ones which stand for the
spiritual and divine essence of man’s growth and development. Chakrabarti (2007) mentioned that ‘Gandhi’s primary concern for
excellence of man by means of education for values is to arouse and awaken the
inherent Divine Being.’[1]
Sandhya
Choudhuri In her research paper Gandhi’s
Views on Value Education—Their Relevance in Twenty- first Century has shown
that Mahatma Gandhi adhered to Truth(Satyagraha),Non-violence
(Ahimsha), Service to the poor(Daridra narayana), Social justice,
Character building, and they are regarded as the permanent values through the
generations and they are practiced in society in times immemorial.[2]
Ancient
Indian concept of education influenced Gandhiji for giving emphasis on true
knowledge, freedom from ignorance, salvation and self-realization. The values
of Rig Veda accepted by Gandhiji for making man self-less and self-reliant is
relevant today. His thought followed the dictum of simple living and high
thinking is more popular for making the society a welfare one. The scholar of
this paper gave emphasis on Gandhian thought on all round development- body
mind and spirit. But the present system of education refuses moral and
spiritual development which is the main solution of all problems of human
civilization. This is related to the area of research.
Professor
K.D. Gangrade mentioned in his paper Gnadhi’s Autobiography: Moral lessons that ‘My Experiment with Truth’ the
autobiography of M. K. Gandhi has attracted worldwide attention for the
progression of human soul. He tried to look at men and matters from an ethical,
moral and spiritual point of view. Ethics, Morality and Spirituality all seem
to have become the things of the past in the present materialistic and
consumerist attitude of human beings. Still we gloat over such endearing
concepts such as ‘global human family’, ‘global village’, ‘world without
boundaries’, ‘warless World’. Though the physical boundaries are dismantled,
mental and psychic boundaries prevent the rich nations from sharing their
excess wealth for the welfare of the less privileged humanity. Here the author
has shown in his paper that Gandhi, an uncompromising experimenter tested his
ideas in the laboratory of his own life in order to gain insights and true
knowledge keeping men as the prime concern and no amount of criticism,
jealousy, ignorance could efface the importance the importance of his
experiments. Each line of his autobiography is a gem of infinite wisdom and his
valuable lessons appear to be the guiding principles of contemporary society.
Professor K.D. Gangrade narrates that Gandhi’s experiment offer to each
individual in the moral reconstruction of our society along Gandhian lines.
Professor K. D. Gangrade finds the autobiography as an ocean of infinite
importance in shaping one’s life. From the lesson of Gandhi’s Autobiography one
could truly build his life through self-realization which is the aim of
education.
R.K.
Prabhu & U. R. Rao in their edition Encyclopedia
of Gandhi’s Thoughts clarified that According to E. M Forster Gandhiji
would be considered the greatest man of our century. Dr, J. h. holms described
Gandhiji as ‘the greatest Indian since Gautama the Budha and the greatest man
since Jesus Christ. His greatness lay in his thought, achievement and in his
character for his selfless devotion to the mankind. ‘Truth’ and ‘non-violence’
which he had preached and practiced in his life was a new philosophy. Prabhu
and Rao mentioned that Gandhiji rejected material progress as it leads to
self-annihilation and accepted moral forces for the liberation of mind. Gandhi’s views on moral, social, political,
and spiritual affairs, his religion of humanity and purity of thought reflected
in his educational views. This book is a systematic collection of Gandhiji’s
thought on truth, non-violence, Satyagraha,
love, faith, Non-violence, labour, Naitalim
education and so on. Gandhi’s opinion on ‘Naitalim’
education, female education and sex education are described in this book and it
is shown that mere literacy is not education. True education comes only through
proper exercise and training of bodily organs. To Gandhiji a harmonious
development of body, mind and soul is true education. ‘Naitalim’ is a new training- a blend and integration of craft,
art, health and education. These views reflected in this book will show a new
dimension to the area of research.
Gandhiji
considered value education from the sand point of ethics and aesthetics.
Education is the cultivation of knowledge for purity of mind and perfection of
character. If the lost glory of India is to recover then value education is the
way.
Mohit
Chakrabarti (2007) in his book Value
education mentioned that education for values is a thrilling question today
that paves the way to the learners to march towards Truth, Goodness and Beauty. In order to develop the
affective domain of the pupil personal values in terms of tastes, impulses,
attitudes and interest play an important role to bring desirable behavioral
changes. In this book the writer has shown the philosophical, sociological and
psychological parameters for value formation, value generation and value
transmission to the learners.[3]
Pritam
A Sorokin in his essay The Factor of
Creativity in Human History that ‘everything truly valuable in this human
universe of which man can be proud….by his constructive creativity……For these
reasons maximum cultivation and development of this creative grace is man’s
paramount task of the present and the future’[4] Through the introduction
of proper education creative values could be grown. Greed and Selfishness
haunted man and create conflict between man and nature. Gandhi wanted to form a
decent and simple life society.
Ram
monohar Lohia states that the values of Gandhian line lessen the conflict
between man and nature to help the future generation for safer world. ‘Simple
living is a revolution by itself, for it goes against the prevailing taste and
economy’[5] Environmental pollution
can be controlled through the values of simple living.
Horace
Alexander stated that Gandhi was not an orthodox Christian; neither was he an
orthodox Hindu. He combined in his own person, much of the richness of the
Hindu tradition with some of the best in the Christian tradition.[6] To him religion is truth
and truth is religion.
Eric
Fromm mentioned that ‘After he (man) has satisfied his animal needs, he is
driven by human needs. While his body tells him what to eat and what to
avoid-his conscience ought to tell him which needs to cultivate and satisfy,
and which need to let whither and starve out. Simple life does not mean
complete rejection of material comfort. It aims at elevation of mind so that
consumerism does not dominate mind. Gandhiji included ‘self restraint’ as a
vital element in human life. Self-restraint is a value which may be defined as
‘nonattachment’ or ‘anasakti’ as stated in the ‘Bhagabat Gita’. This precious
quality of mind distinguishes man from beasts and prepares man to face sorrow
and happiness stoically.
Bertrand
Russell pointed out against the value of ‘self-control’ in human life on which
gandhiji is so emphatic. Russell denies its necessity and says,
“Self-control…..is not the best way of getting people to behave well. It has
the drawback of diminishing energy and creativeness. It is like wearing heavy
armour….Those that relys wholly upon self –control become stiff and timorous
through fear of themselves. But the impulses to which they allow no outlet
continue to exist and, like rivers that dammed; they must overflow sooner or
later.”[7] It is no doubt that some
amount of self-restraint is needed by man but it must not be the imposition. It
should be cultivated with full awareness. A man has to know to what extent
‘self-restraint’ is applied. Russelle’s argument is not basically against the
value. Through proper education it is cultivated in human mind. ‘A quiet life
is a boring life’ Russell feels.[8]
Gandhiji
says that the word ‘science’ is a double edged weapon. It both helps and harms
man. Science has given man unprecedented power. ‘Self-restraint’ helps man to
use the benefit of science properly. Stainislaw H. Wellisz mentioned that with
the help of new technology ‘a resource-poor country can overcome its natural
handicaps’ for its development. Gandhian values help to cleanse human hearts of
the poisons of pride, greed, envy and contempt’
Mahatma
Gandhi affirms, ‘Man’s happiness really lies in contentment. He who is
discontented, however, much, he possess, becomes a slave of desires. And there
is no slavery equal to that of his desires.’ Voluntary reduction of wants
promotes real happiness. Simplicity in habits, Simplicity of heart and
Simplicity of character are the essential values of human life. A great
historian of science George Sarton asserts: ‘there is infinitely more virtue
and glory in creating beauty, justice, happiness than in creating wealth.’[9]
Education
on Gandhian view points will transmit the values of our tradition and the
glorious past as well as of the present values of the new civilization in this
age of knowledge explosion.
REFERENCES:
1.
Mohit C. (2007). Value
education, New Delhi, Cocept Publishing Company,p.68
2.
Pandey, j. (1998).
(ed). Gandhi and 21st Century.New
Delhi, Concept Publishing Company,
pp.218-21.
3. Chakrabarti,
M.
(2007). Value education. New
Delhi: Concept Publishing Company, p.67.
4. Pandey, J.(1998). (ed).Gandhi
and 21st century. New Delhi: Concept Publishing Company,
p.290.
5.
Lohia, R.(1978). Marx, Gandhi and socialism. Hydrabad,Rammanahar Lohia, Samata
Vidyalaya Nyasa.
6.
Alexander, H. (1969). Gandhi Through Western Eyes. Bombay, Asia Publishing House
7.
Russell, B.(?). New Hopes for a Changing World. George Allen & Unwin Ltd.,
London (Gandhi
and 21st century) p.289
8.
Russell, B .(?).
Authority and the Individual,
George Allen & Unwin Ltd., London, (Gandhi and 21st century)
p.290
9. Sarton,
G. (?). The Association of Ancient and
Medieval Science during the Renaissance (1450-1650), University of
Pennsylvania Press.
[2] Pandey, j. (1998).
(ed). Gandhi and 21st Century.New
Delhi, Concept Publishing Company,
pp.218-21.
[3]
Chakrabarti, M. (2007). Value education. New
Delhi: Concept Publishing Company, p.67.
[5] Lohia, R.(1978). Marx, Gandhi and socialism. Hydrabad,Rammanahar Lohia, Samata
Vidyalaya Nyasa.
[6]
Alexander, H. (1969). Gandhi Through
Western Eyes. Bombay, Asia Publishing House.
[7]
Russell, B.(?). New Hopes for a Changing
World. George Allen & Unwin Ltd., London (Gandhi and 21st
century) p.289
[8]
Russell, B .(?). Authority and the Individual, George Allen & Unwin Ltd.,
London, (Gandhi
and 21st century) p.290
[9] Sarton, G. (?). The Association of Ancient and Medieval Science during the Renaissance (1450-1650),
University of Pennsylvania Press.
Comments
Post a Comment