BEDSV-101

Value Education

School of Extension and Development Studies

Indira Gandhi National Open University
New Delhi
EXPERT COMMITTEE
Prof. N.K. Ambasht Dr. Indu Kumar
Ex-Chairman, Assistant Professor,
NIOS Department of Elementary Education
NCERT,
Prof. C.R.K. Murthy New Delhi-110016
Professor, STRIDE
Block-14, IGNOU Ms. Indu Goswamy
Principal, Kendriya Vidyalaya
Prof. Somdutt Dikshit Rohini, New Delhi-110017
Director and Executive Secretary General
(WAVE),New Delhi-24 Dr. Shefali Srivastava
Campaigner, Value Education
Mr. J.N. Sharma Bhopal, M.P.
Educational Consultant
Bharatiya Vidya Bhavan Dr. Silima Nanda
New Delhi-110016 Deputy Director
International Division, Block-14
Prof. B.S. Dagar IGNOU, New Delhi
Ex-Consultant, STRIDE, IGNOU.
Prof. Sutapa Bose
Savitha Kapur Assistant Professor,
Former Principal, Kendriya Vidyalaya School of Education,
Pragati Vihar, IGNOU.
New Delhi-110016

Dr. Lata Pandey

Associate Professor,
Department of Elementary Education
NCERT, New Delhi-110016

BLOCK PREPARATION TEAM

BLOCK-1
Units Writer: Content Editor: Prof. Sutapa Bose, IGNOU.
Prof. B.S. Dagar (Units 1-4) Language Editors: Prof. Sunaina Kumar, SOH, IGNOU.
Dr. Silima Nanda, International
Division, IGNOU.

BLOCK-2
Units Writers: Content Editor: Prof. Sutapa Bose, IGNOU.
Ms. Bishakha Sen (Units 1-3) Language Editors: Prof. Sunaina Kumar, SOH, IGNOU.
Prof. Sutapa Bose (Unit - 4) Dr. Silima Nanda, International
Division, IGNOU.

BLOCK-3
Units Writers: Content Editor: Prof. Sutapa Bose, IGNOU.
Prof. B.S. Dagar (Units 1-4) Language Editors: Prof. Sunaina Kumar, SOH, IGNOU.
Dr. Silima Nanda, International
Division, IGNOU.

BLOCK-4
Units Writer: Content Editor: Prof. P.K. Biswas, STRIDE, IGNOU
Dr. Shefali Srivastava (Units 1-4) Language Editors: Prof. Sunaina Kumar, SOH, IGNOU.
Dr. Silima Nanda, International
Division, IGNOU.

BLOCK-5
Unit Writers: Content Editor: Prof. P.K. Biswas, STRIDE, IGNOU
Dr. Vandana Singh (Unit-1) Language Editors: Prof. Sunaina Kumar, SOH, IGNOU.
Ms. Indu Goswamy (Unit-2) Dr. Silima Nanda, International
Shri.J.N. Sharma (Unit-3) Division, IGNOU.
Dr. Jayashree Menon (Unit-4)
Programme Co-ordinators: Dr Grace Don Nemching
Prof .B.K.Pattanaik

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February, 2024
 Indira Gandhi National Open University, 2024
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 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

BLOCK 1
Conceptual Framework 7

BLOCK 2
Changing Culture and Human Values 53

BLOCK 3
Theoretical Foundations 113

BLOCK 4
Social Dynamics and Value Development 157

BLOCK 5
Social Linkages 213
INTRODUCTION TO VALUE EDUCATION
Dear Learners! Welcome to this course.
This is the introductory course on value education and designed accordingly. This
course is presented in five blocks, each one of which is to serve specific purpose.
The socio-cultural milieu of the present day modern society is afflicted by multiple
social malaises like corruption, hatred, terrorism, violence etc and it is direly in
need of a value-based education. Such value oriented education can help to combat
the negative influences in the society. In such a scenario, the role of the teachers is
very important because they can help in reconstructing the society through a holistic
development of individuals-cognitive, physical, affective and moral. These call for
teaching methods that promote rational, liberal, and independent thinking about
evaluative issues. The teaching materials should introduce the principles of logic
and rules of good reasoning that must be applied in tackling practical issues of
moral education.
The importance of morality vis-à-vis development of moral behaviour is deeply
realized. The different dimensions of morality reflected by the moral theories of
reasoning and judgment, enunciated by Piaget, Kohlberg, Gilligan and their associates
are elaborated upon. Value theories encompass range of approaches to understanding
how, why, and to what degree humans should value things, whether the thing is a
person, idea, object, or anything else. Early philosophical investigations sought to
understand, good and evil and the concept of “the good”. Today much of value
theory is scientifically empirical, recording what people do value and attempting
to understand why they value it in the context of, sociology, and economics. Living
life by a basic set of values makes life fulfilling happy and successful. Caring along
with Giving are two basic human values to live. And they add quality to all human
life.
Values are the principles to guide our thought and behavior. They determine not
only what we do, but also who we are. The identity of persons or cultures is largely
defined by the set of values they accept. This is especially true for cultures because
every culture must have a set of behaviors it regards as permissible and another
that it regards as taboo. The presence of diverse perspectives and traditions thus
promote solidarity and mutual understanding, which help prevent societies from
becoming narrow-minded and intolerant. Multiculturalism gives the privilege to the
society for respecting, understanding and tolerating each one’s culture. Multicultural
diversity means a commitment to inclusion and support of individuals from all groups
and communities.
The question of living in peace and harmony should be the goal of all conscious
human activities and it is in this context that the spirit of democracy is highlighted.
Democracy is a value based concept which eulogizes concepts like equality of human
beings, respect for individuality, rights and duties and inclusive participation of
individuals in the society. It is a process of social living based on the principles of
human welfare. It assures fuller growth of ones personality and thus paves the way
for a peaceful and value based living.
 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

Block

1
CONCEPTUAL FRAMEWORK
UNIT 1
Social Malaise and the Need for Value Education 11

UNIT 2
Concept of Morality and Moral Education 21

UNIT 3
Dimensions of Morality 32

UNIT 4
Pillars of Democracy: Living in peace and Harmony 42
BLOCK-1 INTRODUCTION
Unit-1 Social Malaise and the Need for Value Education: Portrays the socio-
cultural mileu of the present day Indian Society. The social malaises are diverse in
nature like rampant corruption, violence, terrorism, nepotism, social crimes et. The
need for a kind of education which can prevent and combat such undesirable
influences in the society is urgently the justification for a need of a value oriented
education. It is the essential solution under under the present circumstances for
transforming the children into socially worthwhile human beings.
Unit-2 Concept of Morality and Moral Education: This unit clarifies the concept
of morality as well as of moral education. The nature of morality is made clear y
explaining the distinction between “form” and “content” of moral behaviour. The
different criteria of rationality propounded by Hegel have also been illustrated. The
unit also discusses the distinction between moral institutions, moral training
indoctrination vis-a-vis moral education by giving suitable examples in each case.
Unit-3 Dimensions of Morality: describes the multi-dimensional aspect of morality.
Like any other behavior, moral behaviour is also related wit some of the domains
of personality-especially the cognitive and the effective ones. This unit justifies why
training in habit formation in some kinds of behaviour, especially in the early years
of schooling is essential. The quality of moral judgment which entails moral action
is also discussed.
Unit-4 Pillars of Democracy: Living in peace and harmony: This unit deals
with concepts which may be termed as pillars of democracy: liberty, equality and
fraternity that help us to attain peace, harmony and individual social development.
Democratic living ensures living in peaceful co-existence with each other. It is perhaps
for this unbounded faith in equality and freedom that the framers of Indian Constitution
provided in the Preamble that all men irrespective of caste and creed, color, sex
or region or religion would be treated equal in the eyes of law. It also discusses
the principles of democracy, in the educative process.
Conceptual Framework

10
 Social Malaise and
UNIT 1 SOCIAL MALAISE AND THE NEED Need for Value Education

FOR VALUE EDUCATION

Structure
1.1 Introduction
1.2 Objectives
1.3 The Malaise of Indian Society
1.4 Relation between Education and Value Education
1.5 Need for Value Education
1.5.1 The Role of Teachers
1.6 Activities
1.7 Let Us Sum Up
1.8 Answers to Check Your Progress
1.9 References

1.1 INTRODUCTION
A child is compared by some thinkers to a seed possessing potential of becoming
a full-fledged tree, provided it is given the necessary environment, conducive to
its growth. The environment to the child is provided not only by teachers or the
school but by the total social – psychological milieu in which he/she happens to
live. Secondly, it is not only the deliberate attempts of the school that help the
child to develop as a worthwhile person or an individual. Other agencies of education
like the home and the community also are sources of education and these agencies
greatly influence the children to be moral or immoral. This is because to a great
extent children learn (both good and bad things) from the social and the cultural
environments, even unconsciously. They pick up behaviours from home, school,
peers, and other social agencies. It may even happen without involving any deliberate
and conscious efforts on the part of the learner to learn or the social agencies to
teach. So the way individuals develop, depends on the socio-cultural environment.
This is especially true for young children as they have impressionable minds.
According to the Collins English Dictionary – Complete and Unabridged (2003)
Malaise is derived from the French word mal means bad + aise means ease. It
has been defined from different angles: a feeling of unease or depression (Medicine
/ Pathology) a mild sickness, not symptomatic of any disease or ailment a complex
of problems affecting a country, economy, etc. Bulgaria’s economic malaise. From
the socio-economic context, several malaises afflict the modern society. Hence,
there is the need for right kind of education for children. The concept of education
is deeply related with the development of human individual in respect of its different
facets of personality – social, psychological, physical, moral economic and
intellectual. In a way education, in its true and complete sense, aims at the total
development of an individual: as a social, moral and a spiritual being who can
meaningfully interact with the physical and the social environment in a worth while
manner to the benefit of both the self and others. Education which has value education
as an integral part is necessary to develop citizens who can mitigate the social evils. 11
Conceptual Framework The present unit is an attempt to portray the socio-cultural milieu of the present
day Indian society – the social malaises and the need for a kind of education, which
can resist and combat the undesirable influences that these malaises have on the
tender minds of children and about which the elementary teacher is supposed to
know.

1.2 OBJECTIVES
Following a study of this unit, you should be able to:
 describe the major socio-cultural malaise prevalent in Indian society today;
 illustrate that mere acquisition of knowledge and skills is not enough for
being educated;
 relate the major cause of erosion of human values in our society and
 justify the need for value-oriented education under the circumstances we
happen to live

1.3 THE MALAISE OF INDIAN SOCIETY

We shall discuss in this section some of the malaises affecting the Indian society.
There is a maddening pursuit for accumulation of physical wealth, power and status
at the cost of humanness in us. Though we are very proud of our ancient culture,
which upholds spiritual development over materialistic pursuits, but in reality it has
become shrouded in the pages of scriptures or of history. Declining social environment
is a major determinant of increasing mental health problems in recent years. Poverty,
over-crowded living conditions, unemployment, job insecurity and inequity, a growing
number of broken relations and marriages, man-made natural disasters, wars, ethnic
violence as well as violence against women, children and aged are some of the
major factors which have aggravated the situation to a greater extent. Occurrence
of incidents of social malaise smashes the semblance of comfort of the world. Severe
poverty, family conflict, neglects and violence, alcoholism or drug abuse in the home,
or the illness and death of parents, can be some of the reasons that drive the young
people to live on their own. From here starts the vicious cycle of neglected lives
that impairs spiritual bliss of an individual resulting in loss of self, proving detrimental
than any other loss in the world. Issues like torture, mutilation can take place due
to oppression, castration under religious or societal pressure, sodomy or sexual
abuse that mars one’s psychology and stands his or her way to complete humanness.
Considerable percentage of children suffers from malnutrition, are not able to find
access to basic education, live in deplorable conditions and endure inhuman treatment.
Corruption and crime are the obvious outcome of such frustrated generation because
of rapid urban growth along with weak institutions and economic crisis. All social
classes are affected by crime and insecurity, but it is the marginalised section of
the society which is more vulnerable as it lacks means to defend itself. Every strata
of society is witnessing different set of problems. Violence against girls and women
cuts across lines of class, income, residence and culture. The situation is no better
in the urban areas, where the cases of domestic violence, rape, suicide, dowry
deaths are equally prevalent. Physical, sexual and psychological violence have become
12
a part and parcel of human living. Every one of us has to take the responsibility to Social Malaise and
Need for Value Education
combat the social malaises corroding the society.
The Upanishads have taught us the ideal of Vasudhaiva Kutumbkam (i.e. the
entire world is my family), yet today we fight with our fellowmen in the name of
religion, region or even caste. Some people seek to attach importance to mosques,
temples and other religious institutions and try to draw the attention of people from
worthwhile issues that can lead to social development and inclusiveness. Such vested
interests sustain the grinding poverty of Indian people, abysmal standards of nutrition,
social injustice, and the like. We fight for the preservation of the former even with
the total neglect of the latter. For example, we may resort to fast unto death on
religious issues and even massacre people on these issues but remain unmoved by
acute suffering of our people resulting from hunger, disease, malnutrition or even
communal hatred. Does religion teach us all this? Certainly not. And if still we do
all this or believe in such kinds of things for the sake of religion, we are not religious
but bigots or fundamentalists. Essence of all religions is about humanity, equality
and about caring for the people. We should seek to develop in children spirituality
rather than knowledge of religious rites and rituals, nurture love for people, not
hatred towards them. Many of our religious philosophies and texts teach us the
lofty ideals of Aparigraha (non hoarding) but we often find some of our religious
preachers, accumulating huge material , lust for power and property, and even
exploiting people sexually.
Our religions teach us the doctrine of Ashimsa (non-violence) i.e. not to inflict pain
or cause sufferings to others either by words or deeds, yet most of the violence is
perpetrated in the name of religion itself. Religions teach to “love thy neighbour
as thy self” and to treat those in trouble with compassion and care. We remain
untouched about a person who has met with an accident on the road and may die
if not taken to hospital on time, simply because it may cause us some inconvenience
or the police would interrogate us about the case. There are hundreds of such cases
who die because timely help by the passers by was not rendered.
We advocate rational theories of human conduct and action but in our personal
life, we are guided by blind rituals, superstitions and orthodoxy. Our great saints
like Swami Dayanand, Vivekananda, Mahatma Gandhi, Tagore, Kabir, to name a
few have taught us to subject all contentions and moral issues to the demands of
situations backed by reasoning but we continue to quarrel and fight over petty
social issues.
We theorize about social equity, justice and equality of men, yet large sections of
our people still continue to be treated as untouchables. On the other hand, although
we profess democratic values in public life, some of us still exploit caste factor for
personal and political gains. We teach theories of social justice but may not practice
them. While we teach lofty ideals, our actions, betray the basic forms of duplicity
and hypocrisy. Thus, we face a value crisis, which has resulted in deep social, moral
and spiritual vacuum.
Corruption in the society is another malaise. It is becoming widespread and deep
rooted. Lust for wealth and power and dissatisfaction with simple lifestyles are leading
to widespread corruption. Loss of bonding among human beings is also a major
social malaise. It is leading to break-ups in families and neighbours becoming strangers.
The fellow feeling is on the wane. Substance abuse is also a serious social malaise.
13
Conceptual Framework Commenting on the moral and spiritual vacuum that has been created, Joshi (1994)
aptly remarked, “Humanity today stands at a critical juncture. Hope and despair,
pride and passion, comfort and confusion fill human hearts in unequal and unstable
measure. Whereas the peaks of material progress scaled by some countries enthral
humanity as a whole, the depths of social disintegration in many parts of the world
sometimes, make thinking people wonder if mankind can make recovery at all.”
Social malaise is also reflected in the agencies of the society like the educational
systems. Despite the fact that at the conceptual level, education is an initiation
into worthwhileness as Peters (1982) opined, but in actual practice, education
imparted in our schools, colleges and universities, are in most cases examples
of contradiction between theory and practice. For instance, some educational
institutions like the private schools are for the privileged sections, out of reach of
the poor. This deepens the social divide while education is supposed to bridge it.
This contradiction leads to erosion of human value like equality. The erosion of
values is not merely episodic but can be seen as a phenomenon (concrete examples
are needed to substantiate this point).
As per the Delors Commission’s Report entitled “Education for the Twenty First
Century” (1996), education is the key to the resolution of tensions: “In confronting
the many challenges that future holds in store, human kind sees in education an
indispensable asset in its attempts to attain the goals of peace and social justice.”
The Report mentions several kinds of tensions in the society that are central to the
problems of the 21st century. Some of these tensions mentioned in this Report are:
1. The tension between global and the local: people need to become world citizens
without losing their roots and while continuing to play an active part in the life
of their nation and their local community.
2. Tension between tradition and modernity: This tension may be resolved by
understanding how it is possible to adapt to change without turning one’s back
on the past
3. Tension between need for competition and concern for equality of opportunity:
to rethink and update the concept of lifelong education so as to reconcile three
forces: competition, which provides incentive, co-operation, which gives strength,
and solidarity, which unites.
4. Tension between the spiritual and the material: It is education’s noble task to
encourage all of us acting in accordance with traditions and convictions and
paying full respect to pluralism, to lift our minds and spirits to the plane of the
universal and, in some measure, to transcend ourselves.
Education alone can empower a generation by creating a social consciousness that
can transcend differences of caste, creed, religion, wealth and more. It can create
an environment of ‘equity’ in the country and act as a catalyst to initiate and sustain
change in the society by eradicating the social malaises. Therefore, education is
the key to the resolution of different kinds of tensions in our society. Besides the
rampant malpractices in the society, teachers too often do not try to set the system
right. Teaching, which earlier was one of the noblest of professions, has simply
become one of the vocations for earning livelihood. But the way out of the present
scenario is mainly through education imparted by teachers.
14
 Social Malaise and
Check Your Progress 1 Need for Value Education

1. Discuss any two social malaises existing in Indian society.

…………………………………………………………………………….
…………………………………………………………………………….
2. Mention two tensions as described in the Delors Commission’s Report
…………………………………………………………………………
…………………………………………………………………………
3. How can education empower a generation?
…………………………………………………………………………
…………………………………………………………………………

1.4 RELATION BETWEEN EDUCATION AND VALUE

EDUCATION
If we attempt to analyse the concept of education from the point of view of the
kind of behaviour modification it is supposed to bring, it is almost axiomatic that
value education, and more so, moral education, is a sine-qua-non – an essential
condition of the concept of education. Without inclusion of this essential component,
aim of imparting education, which is mainly to develop, good human beings will
not be fulfilled. No individual, howsoever knowledgeable, skilled, intelligent or
competent he/she might be, can be included in the category of educated persons
unless one has developed attitudes and behaviours which are socially worthwhile.
Similarly no process of teaching and learning can legitimately be called education,
if it fails to transform the individual from a biological to a human being. It will be
rather a contradiction in terms to say that a person is highly educated but does
not exhibit values in his/her thoughts and actions.
An “educated” individual essentially possesses a set of values, which influences
his/her life via thinking, feeling and behaving. Devoid of these value aspects, education
becomes a tool for developing mere literary and arithmetic skills at the elementary
level. The development of cognitive or psychomotor skills , making an individual
efficient and skilful in manipulating the environment are important merely as means
for becoming a well adjusted human being in an inclusive and humane society. Peaceful
co-existence in the human society can be attained only through a kind of education,
which is deeply rooted in a value system. The human values simultaneously take
care of the interests of others as well as of our own selves without sacrificing the
interests of either.

1.5 NEED FOR VALUE ORIENTED EDUCATION

The kind of contradictions between what we know and judge as true, good and
rational and what we practice in our lives have posed before the humanity a problem.
The fabric of human society, to a greater extent is threatened by violence, terrorism, 15
Conceptual Framework theft, tax evasion, pollution, heinous crimes, etc. The social scenario as it exists
can be attributed to the consequences of our ill-conceived educational system
and practices of child rearing. Our education today is preparing efficient individuals
but not good human beings. The framers of New Education Policy (1986) well
recognized these lacunae and recommended that, for education to be meaningful,
it must be value-oriented. The value context of education, which has been worn
thin, needs to be brought back. This is possible only if we consider values as essential
to the very concept of education. We need today education which is holistic and
not merely centred on knowledge and skills required to earn a livelihood.
The rampant corruption prevalent in the society, especially the Indian society, from
top to bottom clearly indicates that the society has become sick; the greed for
wealth has crossed all rational limits. The doctors in the hospitals would not treat
a dying man unless money has been deposited. News of corruption in every section
of the society is common. The custodians of law like the police and lawyers are
not aboveboard. Even those delivering public goods and services like doctors and
teachers are not exceptions. Doctors go on strike to compel the authorities to
accede to their demands without any consideration for the inconvenience to the
public and sometimes even of loss of human life. Then there is the problem of
adulteration. People don’t hesitate to adulterate eatables like milk and milk products,
grains, spices, mineral water, green vegetables and fruits. In some products they
add harmful chemicals for sake of petty gains. Even life-saving drugs are not spared
and in the market many spurious drugs are available. This is the condition of Indian
society. Above all if an individual involved in such corrupt practices is caught red-
handed, she/he greases the palms of the investigating agency. The evidences are
destroyed deliberately to weaken the case and the criminals even go unpunished.
It is for this reason that Human Development Index of India has gone down. According
to a recent survey of the UNDP, India’s status on Human Development Index has
deteriorated to the extent, that India is 134th country of a total of 196 countries
of the world on which the survey was conducted.
The social scenario delineated as above, compels thinking people to have a fresh
look at the concept, process and product of our education. Is the education we
receive in our schools, colleges or universities worthwhile? Is it bringing any
enlightenment in the people that it is supposed to bring? Do the so-called educated
persons have any consideration for doing justice to those who work under them?
Do they care for others interests as they care for their own? If the answer is ‘No’,
then we need to over haul our education system to include value education embedded
in the curriculum.
The planet we inhabit and of which we are citizens is a single, living pulsating entity.
The human race is an interlocking, extended family – Vasudhaiva Kutumbakam
as the Vedas have depicted and the difference of race, religion, nationality and ideology,
economic and social status must not come in the way of global unity. The ecology
of our planet has to be preserved from mindless and ruthless exploitation and
preserved for future generations. There should be a more equitable consumption
pattern based on limits to growth, not unbridled consumption. Hatred and bigotry,
fundamentalism and fanaticism and greed and jealousy whether among individuals,
groups or nations are corrosive emotions which must be overcome. Love and
compassion, caring and charity, and friendship and cooperation are the elements
that have to be encouraged as we transit into our new global awareness (Karan
16
Singh 1996). Holistic education which acknowledges multiple dimensions of human Social Malaise and
Need for Value Education
personality – physical, intellectual, emotional and spiritual – can be the only remedy
to the social malaise of the present day society.
The challenge of combating social malaise cannot be tackled by one group or
community in isolation; it needs a holistic approach and national consensus. Religious
leaders, professionals community activists, political thinkers and civil society
organizations must develop socially sound interventions and strategies for combating
the social malaises. Parents should take steps to understand the world of youth
and give them confidence through useful techniques of addressing the challenges
of society. A stable family environment is essential for the healthy growth of children.
Young people should take up the responsibility to understand the values of meaningful,
sound and stable family life. Thus Education should aim for integrated development
in the student physical, mental, moral and spiritual, besides imparting knowledge
in various disciplines. It should strive to make him/her ideal citizens capable of
shouldering the responsibilities of national reconstruction.

1.5.1 The Role of Teachers

Teachers have a central role to play in student learning, and show them how to
improve both individually and as a team. For the teacher to legitimately provide
instruction in values, he/she has to be first oriented to such values. It is not sufficient
to orient the teachers in human values or add the value aspect in their curriculum;
the very process of teaching-learning needs such orientation. More powerful than
singing prayers and organising lectures for children are examples set by the teacher
himself. The teachers need to set an example of human beings with values. In all
their interactions with children in the class or outside they are to see that children
are properly cared for, loved and respected as individuals and no action of the
teacher should cause injustice, or discrimination against them. Adding a separate
component of value education in their curriculum is not going to serve any useful
purpose. Rather, a teacher needs to set an example in simplicity, austerity, economy
in using material resources of the school, politeness, take a stand against injustice
in the school and the community and reinforced by regular instruction in the classroom.
All teachers have a vital role in promoting respect for the cultural diversity of their
students and the community. Good teaching builds upon the cultural and language
backgrounds, ways of making meaning, and prior knowledge that all children bring
to the classroom. Effective teachers:
 develop their knowledge of other cultures;
 have high expectations for all children;
 provide a welcoming environment that affirms all children;
 work with family members and the community to promote student learning
and build bridges of cooperation
Culturally informed teaching supports the learning needs of all children, regardless
of their cultural or linguistic background. By creating a positive environment in
the class and through the process of interactive teaching the teacher slowly but
firmly fosters the positive values in children that ultimately help the society to combat
the social evils.
17
Conceptual Framework
1.6 ACTIVITIES
Discipline: Maintain an ethos in the classroom that is positive and all inclusive,
with a feeling of equality, this would help children gain most from values lessons.
Children feel secure and able to share their thoughts, feelings and experiences when
they know that these are always welcomed and valued.
Reflection: This is a time when the children are expected to sit still and silent for
anything from one to four minutes, this has proved to help children in a variety of
ways. It regulates breath and heartbeat and so calms and relaxes the body. It
quietens the mind, focuses attention and increases concentration. It helps to develop
awareness and intuition, and the children are more able to get in touch with their
own feelings.
Story telling: Using a story where possible as a stimulus for the lesson has many
advantages. It can put across the value in a way that all levels of awareness can
access. It generates feelings, captures attention and often inspires. The listener is
able to find parallels in their own experiences which can help in future difficult situations.
Use a stimulus for the lesson that may be based on a story, discussion, experience
or artifact, etc. The learning objective should be made clear, for e.g. to understand
why the value of honesty is an important guide to our behaviour.
Discussion: Next is the teacher-led discussion that lies at the core of the lesson.
Careful questioning leads the pupils to a deeper appreciation of meaning and helps
them to translate the value into areas of their own experience.
Enjoyment: The next section of the lesson will be an activity that will encourage
pupils to engage with the value. Enjoyment should be a key characteristic of value
lessons and is vitally important. Aim to make enjoyment a prime element will see
positive effects in many other areas of school life.
To be specific, teachers may carry out activities that lead to value inculcation in
children. Some of these activities are:
1. Narration of relevant stories, poems, parts of text from scriptures of different
religions that emphasise the need for good deeds. Such narrations may
not only be by teachers but also by children;
2. Role play;
3. Staging drama based on stories, epics;
4. Celebration of festivals;
5. Activities for protection of environment like planting trees;
6. Caring for the less privileged like teaching children out of school; helping
the needy and
7. Visit to localities where children can contribute. This part on curriculum
of pre-service teacher education is to be deleted because the course is
not meant for teacher educators but for teachers.

18
 Social Malaise and
Check Your Progress 2 Need for Value Education

1. Mention two activities that lead to value inculcation?

………………………………..................……………………………..
……………………………………………..................………………..
2. What is the relation between education and value education?
…………………………...............…………………………………….
……………………………………...............………………………….
3. How should teachers impart instruction in values?
………………………………………...............……………………….
…………………………………...............…………………………….
4. What is the concept of global unity?
………...............……………………………………………………….
…………………...............…………………………………………….

1.7 LET US SUM UP

Since it is the introductory unit to the whole programme of value education for
elementary school teachers, it is essential that we make a proper case for it and
justify its need so that teachers at the elementary level appreciate the need for it.
With this objective in view, the unit delineates the contradictions and inconsistencies
existent in our society regarding what we profess and what we practice. While we
preach lofty ideals of social justice, our actions betray them bringing out our duplicity
and hypocrisy. Thus, we face a value crisis, which needs to be resolved essentially.
The spiritual vacuum that we face today needs to be filled up with love care,
compassion and justice. We have also discussed that such a situation has happened
because of the weakness of our education system and especially because of the
role the teachers play. Teaching, which was earlier one of the noblest professions,
has simply become a vocation for earning livelihood and nothing more. The New
Education Policy (1986) well realized this lacuna of education. It recommended
that education to be able to meaningfully play its role in transforming the biological
infant into a socially worthwhile and competent human being must be value oriented.
The value context of education which has been worn out, needs to be brought
back. This is possible only if we consider values like care for others and justice
essential to the process of education. The teacher can play the most significant
role if she/he takes care of human consideration in all his/her interaction in and
outside of the class. The need for value orientation of the entire process of education
can never be over emphasized.
The Delors Commission on “Education for the Twenty First Century” realized the
significance of learning to live together – learning with others and named this concept
one of the pillars of education. In essence the only remedy to the global social
malaise is education, which is rightly conceived and properly practised. Teacher
19
Conceptual Framework needs to set an example in simplicity, austerity, economy in the use of school resources
and politeness.

1.8 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) a) Fighting with our fellowmen in the name of religion, region and caste.
b) Fighting on religious issues and even to massacre people on such issue.
(ii) a) Tension between global and the local
b) Tension between tradition and modernity.
(iii) Education alone can empower a generation by creating a social consciousness
that can transcend differences of caste, creed, religion, wealth and more.
Education alone can create an environment of ‘equity’ in the country.
Check Your Progress 2
(i) a) Narration of relevant stories, poems, parts of text from scriptures of different
religions
b) Role Plays.
(ii) a) No process of teaching-learning can legitimately be called education if it
fails to transform the individual from a biological to a human being
b) To learn about peaceful co-existence in the human society can be attained
through a kind of education which is deeply rooted in a value system.
(iii) a) The process of teaching-learning needs orientation to impart instruction
of values b) Teacher needs to set an example in simplicity, austerity, economy
in the use of school resources and politeness.
(iv) The concept is that the human race is an interlocking, extended family –
Vasudhaiva Kutumbakam as the Vedas have said, and the difference of race,
religion, nationality and ideology, economic and social status must not come
in the way of global unit.

1.9 REFERENCES
Dagar B.S. and Dhull, I. (1995) Perspectives in Moral Education, New Delhi:
Uppal Publishing House
Jacques, Delors (1996) Learning the Treasure within – Report of the International
Commission on Education, Paris: UNESCO Publishing
Joshi, Kreet (1995) in B.S. Dagar and I. Dhull. Perspectives in Moral Education.
New Delhi: Uppal Publishing House
Karan Singh (1996) Education for the global society In Jacques Delors, Learning
the Treasure within – Report of the International Commission on Education.
Paris: UNESCO Publishing
Peters, R.S. (1966) Ethics and Education, London: Allen and Unwin
Peters, R.S. (1982) in Downey and Kelly. Moral Education, London: Harper and
20 Row.
 Social Malaise and
UNIT 2 CONCEPT OF MORALITY AND Need for Value Education

MORAL EDUCATION
Structure
2.1 Introduction
2.2 Objectives
2.3 Moral Consciousness
2.4 Moral Education versus Religious Education
2.4.1 Distinction between Moral Education versus Religious Education
2.5 Theory of Morality
2.5.1 The Objective theory of Good
2.5.2 Language of Morals
2.6 The Form of Morality
2.7 Criteria of Rational Behaviour
2.8 Difference between Moral Instruction, Moral Training versus Moral Education
2.9 Moral Judgements and their Criteria
2.10 Let Us Sum Up
2.11 Answers to Check Your Progress.
2.12 References

2.1 INTRODUCTION
In the earlier unit of this block, you have learnt about the social malaises afflicting
our society, which are characterized by social and moral problems that are in turn
leading to the social degeneration of Indian society. We have seen that the fabric
of Indian society today is threatened because of the damages inflicted to society
through rampant corruption, violence, terrorism, crime, hatred, bigotry, fundamentalism
etc. and to the environment through pollution and unsustainable development. This
kind of social scenario necessitates a need for education, which is, grounded in
human values, especially the moral values. You have also learnt that education bereft
of component of human values is not education in true sense. Without inclusion of
human values it may be any thing like instructions, literacy development, training,
indoctrination and the like but not education. Hence, education, which aims at
development of total human being, must of necessity, be value oriented. And among
different kinds of values, the moral values are most essential to education. It is
the moral consciousness in man, which qualifies one to be called as truly educated.
In this unit we shall try to clarify the concept of morality as well as of moral education.

2.2 OBJECTIVES
After studying this unit, you will be able to:
 define the nature of moral consciousness and its relation with education;
 differentiate moral education from religious education; 21
Conceptual Framework  depict that the relationship between religious education and morality is
not essential;
 distinguish the matter (content) of morality from its manner or form;
 illustrate with examples the four criteria of rational behaviour as given by
Hegel;
 clarify the concept of moral education and distinguish it from moral instruction
and moral training;
 state and explain the criteria of any moral judgement and
 define the characteristics of a morally educated person

2.3 MORAL CONCIOUSNESS

Moral consciousness, like intelligence is a natural endowment, which requires an
appropriate environment or education for its full flowering in human personality. It
is inborn but not in the sense that man is good by nature, as Rousseau and other
romantic naturalists had asserted. Man, in fact, is born with two kinds of forces:
one that leads to ‘self preservation’, with instincts that lead to aggression, anger,
jealousy, fear, drive for sex and the like; and the other that leads to ‘social
preservation’, like love, affection, sympathy, care , compassion, empathy, consideration
for others, rationality etc. In Freudian terminology the former tendencies are id-
related and the latter, super-ego related and the ego acts as the steering, which
controls the two and strikes a balance between them (As per Sigmund Freud, human
psyche consists of 3 parts – id, ego and superego. Id seeks pleasure and is impulsive,
the super ego acts as the moral guardian and ego balances the two tendencies so
that impulses are expressed in a socially acceptable manner).
Moral consciousness is intimately related with ‘social preservation’. Therefore, morality
or moral consciousness has no meaning and relevance without a social context. If
we take care of others’ feelings or emotions as we take care of ours, we are
morally conscious. If the sorrows or sufferings of others fail to move our hearts
in the same manner, as the sorrows and sufferings of our own near and dear ones,
it signifies that we lack moral consciousness in the same proportion. Such
consciousness is innate or inborn, as already pointed out, but its nurturance depends
on environmental forces acting on human beings including education. Some people
strongly believe that the most appropriate platform for the consciousness to grow
into moral behaviour or full-fledged morality is through religion – visit to places of
worship, listening to preaching of religious Gurus and the like. They believe that
there is an intimate and essential relationship between religion and morality. But to
many others, such an assertion associating morality with religion is highly contentious.
In the next section we shall examine the validity of the assertion with regard to the
relationship between morality and religion.

2.4 MORAL EDUCATION VERSUS RELIGIOUS

EDUCATION
To settle the issue of ‘what is morally worth doing?’ Many people prefer to take
22 the final answer from scriptures like the Gita, the Bible, the Quran or Guru Granth
Sahib and the like, or the preachers who hold high offices (the Mathadhish, the Concept of Morality and
Moral Education
Shankaracharya, the Maulvi, the Priest, the Granthi etc.). For such people, these
sources alone are the legitimate authority, which can finally settle the issue of moral
conduct.
Some denominational schools in India follow this tradition of linking moral education
with religious education. They have daily acts of worship and in the zero period,
some religious preaching and anecdotes pertaining to some morals are related. They
name it “Dharma Shiksha” period or religious education period. But, in fact, the
word Dharma has got much wider and secular connotation. Dharma is construed
by many well known scholars as, righteousness in duty with right conduct, thought
and action. Since India has adopted secular democracy as a way of life, such a
notion of moral education, which is linked with a particular sect or religion cannot
be accepted as education of the future citizens of the nation. This is because ours
is a multi-ethnic, multicultural and multi-religious society. The schools are meant to
discharge functions that are free of religious education. The idea behind such a
thought is that religion is purely a personal concern of an individual, whereas school
is an organ of the total society that aims at the development of intellectual, social,
moral skills and attitudes in children. Development of moral aspect of personality
is the principal aim of education but it should not be developed via religious education,
because religious education as we shall discuss below cannot be truly educational.
Let us now study the distinction between moral education and religious education.

2.4.1 Distinction between Moral Education and Religious

Education
(i) It is possible to live without a religion, but it is unthinkable to live without a
set of moral values to guide our behaviour. There are many people in this
world who may not believe in any religion or even in the existence of God,
but they do believe in moral values. They may be morally good or even better
than many of those who are the followers of a religion. It is for this reason
that we talk of “secular morality”, as an approach to morality, which is
independent of all religions. So, there is no logical connection between morality
and religion.
(ii) If, we wish to link morality with religion we may involve ourselves in a situation,
which is positively antagonistic to the concept of education per se. Morality
derived from or linked with religion must essentially be authoritarian, because
such principles of conduct emanate either from scripture or is dictated by some
religious Guru. But if we accept a particular code of conduct not because it
is recommended by or derived from some particular religious faith but for reasons
other than these (rational thinking, for example), then our morality is not a
religious one. For instance, we may base our actions on reasons other than
religious ones, and accordingly keep a promise, do our duty with sincerity and
commitment, speak the truth, etc. Such behaviour is not based upon religious
morality and it will not be considered authoritarian because it is based on
reasonableness and emerges from the social context. In certain contexts, where
telling a lie is in the larger human interest or a behaviour can save the life of an
innocent individual, one will agree that such a lie will be better than telling the
truth. Such a principle can apply very well to other human virtues like non-
deceiving, loyalty, non-violence, etc. Don’t you remember that even Sri. Rama,
23
Conceptual Framework whom many consider as an incarnation of God, killed Bali? This means that
under exceptional circumstances even the so-called universal values can be
sacrificed if by doing so, it serves a bigger human cause.
(iii) Linking morality with religion is unacceptable because it denies the individual
the right to choose the principles of morality according to the context of one’s
own conscience. Such a proposition is unacceptable because it puts a dead
end to any evolution or growth of moral knowledge. The fact remains that our
moral understanding must be such as to enable us to adjust to meet new moral
problems and challenges and to modify our principles to deal with them. But
if we link morality with religious authority, changing of moral principles will be
inconceivable. To the question of use of contraceptive as a means of birth
control, religion is ambivalent. This is a moral problem, the solution of which
depends on man’s thinking. Otherwise, the problem of over population will
be a danger to our survival. Hence we have to leave such questions to rational
human judgement. This implies that religion can provide no firm basis for moral
decision and action.
On the basis of arguments given above, Downey and Kelly (1982) concluded that,
“a proper morality has to be seen as independent of religion. If there is a connection
it is not that morality is dependent on religious beliefs, it is much more likely that
man’s religious beliefs are a result of moral consciousness”. So we should examine
any question of morality independent of religion and on grounds that make it universally
acceptable.

2.5 THEORY OF MORALITY

We shall discuss briefly the popular theory called the objective theory of good.

2.5.1 The Objective Theory of Good

If morality cannot be linked with religion the question arises, how can we ascertain
that some particular action is morally good? In earlier theories, moral precepts were
seen as objectively valid and therefore it was sensible to talk of moral knowledge
or knowledge of the “good”. According to this theory the base of morality is fixed
and objective. It is a view that leads us to the notion that a morally educated person
is the one who has recognized the truth of some particular moral values and he/
she acts on them irrespective of conditions/situations. Such values can be human
virtues like truth, non-violence, not-deceiving others, to be objective and impartiality,
respecting elders, etc. The purpose of education according to such a theory would
be to impart instruction with a view to instil these values in pupils. But such a
view of morality would obviously be authoritarian and hence not much different
from religious morality, which we have already rejected as outmoded. Second, can
any one of such virtues be desirable and hence good under all circumstances? We
have already maintained that such virtues are not necessarily always desirable, under
all conditions.
There are other reasons also, why we should not nurture children in accordance
with the objective theory of morality. One such reason is grounded in man’s freedom.
Human being’s freedom of thought, right to his/her own beliefs cannot be denied.
The concept of moral freedom entails notion of human being as an active agent,
24
responsible for his/her own destiny, and for his/her action and behaviour. Under Concept of Morality and
Moral Education
such a concept of autonomy, if I have a right to act freely or to protect my freedom,
for the same reasons I have no right to encroach upon similar freedom of others.
And this forms the basis of morality, which is the essence of equity or justice. It
implies that man’s values must be his own. One loses one’s freedom in so far as
one acts in accordance with the values that are imposed from without.
It is clear, therefore, that our question “what is morality”, is a response to the constantly
changing demands of the society suited to man as a free and an autonomous being.
We must recognize this as a demand for the autonomy of the individuals and a
respect for the freedom and autonomy of others. If we believe that we should live
in a society comprising of free and autonomous individuals, we also thereby feel
an increased need for moral education, a kind of education that must enable students
to do their own moral thinking, rather than encouraging them to conform to externally
imposed moral codes.

Check Your Progress 1

(i) What is moral consciousness?
…………………………………………
…………………………………………
(ii) What is the distinction between moral education and religious education?
…………………………………………………………………………
…………………………………………………………………………

2.5.2 Language of Morals

Philosophers and other thinkers in the field of ethics have been trying to answer
the most fundamental question – the question of what is highest good: the summum
bonum, which may be termed as good in itself, or the determining principle in ethical
system. As a matter of fact, the different theories in ethics have come up in the
manner this question has been answered. For example, according to objectivists,
there are certain things/actions, which are good in themselves. The idealist thinkers
following this notion, assign intrinsic values to concepts like ‘truth’, ‘goodness’ and
‘beauty’. According to them these values are absolute and hence can be
unconditionally followed. On the other hand, the subjectivists, rejecting the objective
theory of values, assert that nothing in this world is good without conditions. What
we call good is not a quality of the object, situation or action, but rather a subjective
perception of the viewer. Something good for me may be bad for others; it may
be good in a particular situation or at a particular time but bad in other situations
or at other times. According to them, there is no ultimate or absolute good. The
utilitarian, taking a slightly different view from the subjectivist, holds that the right
or good act is the one which will probably produce the greatest amount of happiness
in the world at large. For them, it is happiness that is good in itself. For existentialist
thinkers, freedom and autonomy of the “will” constitute inherent goodness. Any
action or situation is good to the extent that it directly or indirectly promotes or is
likely to promote freedom and autonomy of the individual(s).
25
Conceptual Framework The basic question that is asked is whether freedom/autonomy, pleasure/happiness,
truth, beauty or goodness etc. are good under all conditions and always? A little
reflection would reveal that no such thing is good unconditionally. Kant, the great
philosopher, having critically examined all such theories of “good” stated in one of
his categorical imperatives that, “Nothing in this world or out of it, is good without
conditions except the good will”. For Kant, therefore, goodwill is the ultimate good.

If we deeply analyse this fundamental question in ethics, we find that the difficulties
we encounter in setting up universal principles in search of some value substance
arise because of our basic confusion in understanding the distinction between form
and content, language and literature, or manner and matter of moral conduct. Any
moral conduct has both form as well as content. According to Downey and Kelly
(1982) our mistake in defining moral worthy of some action lies in that we take
cognizance of the content (the action) and not its form – the reason that leads to
the particular action. According to Peters (1966), principles of moral behaviour
are: impartiality, consideration for others’ interest, freedom, respect for persons
and probably truth telling. But the same fundamental question can be asked again:
“Are such principles of human conduct good under all conditions”? And the answer
again is ‘no’, not always and not under all circumstances. So Peters’ approach is
not different from what Kohlberg called “a bag of virtues approach” to moral
behaviour. All virtues, in the ultimate analysis, constitute matter or content of morality
and not its manner or form.

2.6 THE FORM OF MORALITY

If all virtues constitute the matter or content of morality, what then is the form of
it? Some philosophers, especially the positivists hold that reasonableness or rationality
of behaviour constitutes the form of moral discourse or moral action. Accordingly,
no behaviour in a given circumstance can be termed as good if it is not rational or
reasonable in that circumstance, even though it is in accordance with the highest
virtue that is conceivable. Conversely any behaviour or action that is rational in
given circumstances (effected for the sake of attaining a bigger human cause or
end), even though what we call human vices (like telling a lie) are used as means
to that end, will be decidedly good. That is if the “end” is worthwhile or worthy to
be pursued, the “means” do not matter much. It is on the basis of such reasonableness
that one can justify why Shri Ram in Ramayana or Shri Krishna in Mahabharata
had to adopt wrongful means, because the worthwhile “end” could have been
jeopardized and much evil would have been generated. So it is the reasonableness
of an action (its form) and not the action per se (its content) that determines the
moral worth of an action.

2.7 CRITERIA OF RATIONAL BEHAVIOUR

In order to understand rationality or reasonableness in fuller perspectives with its
implications on moral human conduct, let us explicate the concept of rationality.
Hegelian dialectics of rationality is discussed in terms of four criteria, which are:
(i) logical consistency or coherence
(ii) generation of universals
26
 (iii) empirical evidence in support of the generalizations or good reason to support Concept of Morality and
Moral Education
the same and
(iv) public intelligibility
According to the first criterion, it is necessary that a set of moral beliefs that we
have, should be internally consistent. For example, it is not rational for me to believe
that others should cooperate with me or should take care of my interests, if I do
not, at the same time, accept that I must respect others. On the other hand, it will
be equally rational (or coherent) if I believe that others need not respect my interests,
just as I don’t respect theirs. Many people in this world live life according to the
latter principle; we may not like their values (content) but we cannot call them rational
or irrational, because they show coherence or consistency of behaviour. To be
called rational, therefore behaviour must be coherent and consistent.
The second criterion/condition of rational behaviour is generation of universal principles.
According to this condition, one must not be guided by a principle today and another
tomorrow unless there are cogent reasons for the same. The idea of rational morality
entails that one’s behaviour should be in accordance with certain general principles,
whatever these principles may be.
According to the third condition of rationality, we should be able to provide empirical
evidence or good reasons for what we do. We can say that behaviour, for which
no valid reasons can be provided, is irrational in the fullest sense. Such behaviour
cannot be counted as moral.
According to the fourth condition, to be truly rational, our behaviour should be
publicly intelligible or acceptable. If, on the other hand, we tend to behave based
on evidences or reasons, which are idiosyncratic, they cannot be termed rational.
One example of such behaviour can be “rationalization” which is contrasted with
rationality. In rationalization, the individual tries to justify one’s behaviour by selective
use of evidence or reasons, which seem to be valid but are not true reasons. The
proverb “grapes are sour” (rationalising something as bad because it could not be
attained) is an example of rationalization of behaviour. Rationality on the other hand
is based on reasons given objectively and is not coloured by one’s perceptions.
In the final analysis though rationality cannot provide us with any set of moral principles
that we can adopt or act upon, it can, however tell us a good deal about the form
or manner of our moral code (what is meant by form or manner or language of
moral code may be clarified). That is it means that to be rational, our moral code
should be coherent/consistent, in the form of general principles (generalizations),
subject to evidence that emerges from public understanding of ‘good’.

Check Your Progress 2

(i) What is Objective Theory of Goodness?

……………………………………………………..

(ii) What is Rationality of Behaviour?

……………………………………………………..
……………………………………………………..
27
Conceptual Framework
(iii) What is the difference between Rationalization and Rationality?
…………………………………………………………………
…………………………………………………………………

(iv) Describe the four criteria of Hegel’s dialectics of Rationality?

…………………………………………………………………

2.8 DIFFERENCE BETWEEN MORAL

INSTRUCTION, MORAL TRAINING VERSUS
MORAL EDUCATION
A few illustrations may be added to bring out the differences in a better way. We
have seen that moral education is not a matter of instruction in certain moral tenets,
nor it is a matter of getting to know certain moral values, which are objective, fixed
and unchangeable. It is rather a process of learning to think for ourselves on moral
issues, of becoming morally autonomous. While describing the act of teaching, we
use terms like instruction, training, conditioning or even indoctrination and sometimes
education.
However one should remember that each of these terms has a definite and a
specific meaning. They cannot be used interchangeably. In order to distinguish
these terms, let us think of situations where these are appropriately used. According
to Peters (1966) education is concerned with developing autonomy of the individual,
where people can think and choose on their own. Education also involves
development of a cognitive perspective. The other processes like training or instruction,
etc. do not have any such aim. While training somebody in certain skill (say motor
driving) we have no consideration for the individual’s autonomy. The process of
conditioning and indoctrination are still more irrelevant to individual’s autonomy.
In these processes there is a deliberate attempt to stifle individual’s autonomy.
Attempts made to indoctrinate people into some religious or political-social systems
are deliberate in nature and the aim is to prevent people to question the validity of
these systems.
In the process of education, however, what is important is the development of
knowledge and understanding – a kind of cognitive perspective and also the
development of critical awareness. To be educated, therefore, means not only the
acquisition of autonomy but also the capacity to use that autonomy effectively. For
example, if a person is provided autonomy or freedom to act, but the individual is
not fully informed on the subject, the freedom provided will be meaningless. Merely
providing freedom of thought does not qualify a person to be educated, unless one
is adequately informed on the subject. So education implies an attempt not only
to develop pupils’ ability to form their own opinion, but also to improve the quality
of these opinions. We very well recognize that we do not give proper cognizance
to an individual’s opinion unless we are convinced that he/she has given proper
thought to the matter and knows what he/she is talking about.
Another feature of education, to which Peters (1966) draws our attention is that
the activities they are engaged in are worthy of being pursued for their own sake,
28
whereas in the case of other activities like training instruction or indoctrination, this Concept of Morality and
Moral Education
is not necessarily the case. To take a case, we can train some body to perform
certain skills without any question of whether he/she values them or not. For example,
one can train somebody in skills like pick pocketing or stealing or even torturing
somebody. Similarly one can indoctrinate some body in accepting dogmas, beliefs
etc. which no rational mind can appreciate. On the other side, it is illogical to
speak of a man as educated, and assert that he/she places no value on the knowledge
and understanding that he/she has acquired while being educated. There is still another
vital element in moral education, which is related with the development of proper
human emotions and sentiments, feeling for others etc. If we do not consider other
people’s relations we miss something very significant in moral decisions. Hence
rationality based on objectivity does not exclude human relations.

2.9 MORAL JUDGEMENTS AND THEIR CRITERIA

Having examined the nature of morality and moral education, we need to examine
an important question of what counts as a moral action. It has two aspects: one,
an action cannot be called moral or not moral unless we establish that the individual
has so acted on his/her own “free will”. It must be an act that the individual is, in
the full sense responsible for it. If, on the other hand, the individual is coerced or
compelled to do by forces beyond his control – and had it been left to his free
will, he would probably not have performed it, the individual in such a case cannot
be held fully responsible for the act. In such a situation the act will not be termed
moral or immoral.
This leads to our second point of consideration. When the question of praise or
blame for certain acts performed comes to be examined, we need to see the intention
or motive with which the act is performed by the agent. Two further issues need
to be considered in this regard: (a) did the agent perform the act because he thought
it was right? or (b) did he perform because it could bring advantages to him/her?
In fact, while making a moral judgement about an act performed by the agent, the
action per se is not that important as the “will” with which the act is performed.
Kant probably meant exactly the same thing when he said: nothing in this world or
out of it is good without conditions except the good will. If an act is performed
with a “good will”, it will be termed as good, irrespective of the consequences of
the act. In any court of law also these two principles of “good will” and of “free
will” are considered as the sole criteria for determining whether a person is criminally
culpable or not. The judge seeks to ascertain whether the act was done without
any coercion, of his own free will and with what intention/motive was the act done.
For any act done under coercion, the doer cannot be held responsible and hence
cannot be culpable. Similarly, if the intention is established to be good, but some
how the consequences of the act are harmful to somebody, then the agent will
not be criminally culpable. Kant clarifies this point in what he calls “action done
for the sake of duty” and “action done in accordance with duty”. Moral goodness
can only be assigned to the former but not to the latter.
One such example may be of an expert ophthalmologist (an eye surgeon) who gives
an advertisement in a newspaper to hold a free eye-operation camp for the benefit
of the poor people who cannot afford the hospital expenses: Obviously, with such
a free operation camp many poor people will be benefited. Nevertheless the moral
29
Conceptual Framework worth of it will depend on the intention of the surgeon for organizing the free camp.
Some people do it for the sake of their advertisement, for being known to the public
so that it may accrue him dividends in the form of helping his business flourish.
For them such camps serve as bait. What is crucial to moral behaviour is that it
should be motivated by the desire to do what is morally or socially desirable and
not for the sake of expediency. The action done for the sake of duty is unconditionally
good, whereas work done only in accordance with duty possesses no moral worth.

2.10 LET US SUM UP

The unit starts by relating moral consciousness in human beings with human feelings
of right and wrong and caring for others. In explaining the nature of morality and
moral education, effort has been made to distinguish it from religious education.
Since religious education is authoritarian, hence it cannot be truly educational because
education by its very nature enables one to think on one’s own. In our discussion
about the nature and concept of morality we related the objective theory, according
to which the base of morality is fixed and unchangeable. But in practice we observe
that in the context of morality, we take cognisance of the changing circumstances,
intention and the context in which we find ourselves. Hence, its nature cannot be
fixed. Secondly the objective theory is against the concept of autonomy of the
individual. It is further shown that, no value content could be unconditionally good
under all circumstances. That is, there cannot be any absolute or ultimate good.
The nature of morality is made clear by explaining the distinction between ‘form’
and ‘content’ of moral behaviour. Our moral behaviour must have a form as well
as content. For example, when we say that any behaviour to be morally good it
must be rational, here the rationality of behaviour constitutes its form and the actual
act constitutes the content. The different criteria of rationality as propounded by
Hegel have been illustrated in this unit. The unit also discusses the distinction between
moral instructions, moral training indoctrination vis-à-vis moral education by giving
suitable examples in each case. At the end, the question of what constitutes a
moral action and what does not have been examined. In this regard, two very
important criteria of moral judgement have been illustrated viz. the intention with
which any act is performed and the “free will”. To conclude, no act performed
without the free will of the doer, can be said to be moral or immoral; and second,
any act performed with goodwill constitutes moral goodness, irrespective of its
consequences. In this regard the two kinds of acts have been explained briefly:
one that is done for the sake of duty and the other done in accordance with duty.

2.11 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) It is a natural endowment which requires an appropriate environment or education
for its full flowering in human personality. It is related with social preservation.
If we take care of others interests, feelings or emotions as we take care of
our own then we are morally conscious.
(ii) a) It is possible to live without a religion but it is unthinkable to live without a
set of moral values. b) Morality derived from religion is authoritative in character
because it emanated from scriptures which are rigid. c) Morality is not dependent
30
 on religious beliefs; it is likely that a man’s religious beliefs are the result of Concept of Morality and
Moral Education
moral consciousness.
Check Your Progress 2
(i) According to this theory, the base of morality is fixed and objective. It views
that a morally educated person is the one who has recognized truth of some
particular moral values and he/she acts on them irrespective of conditions/
situations. Such values can be absolute and hence can be unconditionally followed
human virtues like truth, politeness, respect to elders etc.
(ii) Some philosophers like the positivists hold the view that rationality of behaviour
constitutes the form of moral action. Accordingly no behaviour in a given
circumstance can be termed as good if it is not rational even though it is in
accordance with the highest virtue that is conceivable.
(iii) In rationalization, the individual tries to justify one’s behaviour by selective use
of evidence or reasons which seem to be valid but are not true reasons. Rationality
on the other hand is based on reasons given objectively and is not colored by
one’s perceptions.
(iv) The four criteria of Hegel’s Dialectics of rationality are: a) logical consistency
or coherence b) generation of universals c) empirical evidence and d) public
intelligibility.

2.12 REFERENCES
Ayer, A. J. (1946), Language Truth and Logic in Downey, J.B. and Kelly, A.B.
(1982), Moral Education, London: Harper and Row.
Bair, K. (1975). Moral Autonomy as an Aim of Education in Downey, J.B. and
Kelly, A.B. (1982), Moral Education, London: Harper and Row.
Dagar B.S. and Dhull, Indira (1995). Perspectives in Moral Education, New
Delhi: Uppal Publishing House.
Downey, J.B. and Kelly, A.B. (1982). Moral Education, London: Harper and Row.
Hare, R.M. (1974). Freedom and Reason, Oxford: Oxford University Press.
Kohlberg, L. (1964) Moral Education in Schools, School Education Journal.
Kay, W. (1975) Moral Education, London: Allen and Unwin.
Peters, R.S. (1966). Ethics and Education, London: Allen and Unwin.
Peters, R.S. (1973). Reason and Compassion, London: Routeledge.

31
Conceptual Framework
UNIT 3 DIMENSIONS OF MORALITY
Structure
3.1 Introduction
3.2 Objectives
3.3 Who is a Morally Educated Person?
3.4 Difference between Morality and Ethics
3.5 Different Facets of Morality
3.5.1 Caring
3.5.2 Judging
3.5.3 Morality and Justice
3.5.4 Acting
3.6 Let Us Sum Up
3.7 Answers to Check Your Progress
3.8 References

3.1 INTRODUCTION
Having delineated the social malaise that the human society in general and the Indian
society, in particular, are suffering from, we attempted to define and discuss the
nature of morality and moral education in the earlier unit of this Block. We discussed
that moral behaviour of an individual does not merely depend upon human virtues
like truthfulness, honesty, impartiality, and the like. It also depends on the motives
or intentions with which one performs an act. Morality, therefore, is a multidimensional
concept involving a number of facets or dimensions. Like any other behaviour, moral
behaviour is also related with some of the domains of personality, especially the
cognitive and the affective ones. In the present unit, we shall explain the different
dimensions of moral behaviour.

3.2 OBJECTIVES
After going through this unit, you will be able to:
 illustrate the characteristics of a morally educated person;
 discuss the three facets of morality;
 distinguish between morality and ethics;
 describe Gilligan’s contribution to morality – the caring dimension;
 distinguish between the morality of justice and morality of care;
 differentiate between the ethic of justice and ethic of care;
 illustrate why the action/act per se is morally neutral and yet significant in
moral behaviour;
 justify why training in habit formation in some kinds of behaviour, especially
32 in early years of schooling is essential
 Dimensions of Morality
3.3 WHO IS A MORALLY EDUCATED PERSON?
The understanding about dimensions of morality can be facilitated if we reflect a
bit on whom we call a morally educated person. While analysing the meaning of
education in the previous unit we saw that moral consciousness is a sine-quo-non
of being educated; second, in our discussion on the connotation of moral education,
we distinguished it from moral instruction and moral training. On the basis of this,
we can hold that we would not like to call a person morally educated, who has
had a kind of moral up-bringing, which is about what to believe instead of why
to believe. What Kohlberg called a “bag of virtues” approach to moral upbringing
does not make a person morally educated. According to this approach morality
consists in certain fixed and unchangeable values which are to be instilled in children
via rewards and punishments. Children so brought up are only exposed to character
training rather than moral education. Moral education in the true sense involves
many other aspects.
First, a person who is not capable of reaching his/her autonomous moral decisions
or reaches them without giving proper consideration to the particular situation, i.e.
the context, may not be described as a morally educated person. We must
understand that our moral action is invariably situation–dependent and not to
indiscriminately follow certain course of action in accordance with the ‘virtues’,
we have been taught. If a doctor, for example speaks the truth to that patient that
he/she is suffering from some ‘difficult to cure’ disease, his action will not be a
moral action.
Secondly, regarding positive characterization of a morally educated person, we can
say that such a person should possess adequate factual knowledge relevant to the
context. Ayer (1946) calls this aspect “non-moral” fact of the case. The relevance
of such awareness is not that one can logically deduce the ultimate choices/decisions
from the factual premises, but rather it enables one to size up the situation and
understand the likely socio-moral consequences of acting on certain alternative course
of action. If the teacher tells a student that he/she is having a low intelligence quotient
or the doctor tells a patient that the disease he suffers from is fatal, in most cases
the consequences of such truthfulness may be disastrous. Concealing the truth in
such cases is far more morally good than telling the truth.
Apart from the knowledge of non-moral-facts of the case, for executing the moral
choices one should possess certain skills, especially the social skills. One must for
example, need to understand how to relate to people, get on with them, and even
communicate with them. Hence, a morally educated person needs to possess
knowledge and understanding of the feelings of others. Such understanding and
feelings pertain to the affective domain of one’s personality. Therefore, an emotional
approach, directed towards the interests, rights and feelings of others, rather than
only cognitive approach may be required.
Sometimes our moral behaviour is affected by our own feelings and emotions more
than by a consideration of others. When we come to implement the decision taken
at the cognitive level we are pulled by many forces that ‘Aristotle’ called the
‘Pleasures’, which may deter us from doing what we ought to do; or what our
rationality impels us to do. For example, my friend is hospitalised, in such a situation
my duty is to go to the hospital to see him. But for some feelings I don’t like to
go there but spend time taking rest. In moral context, such conflicts between reason 33
Conceptual Framework and emotions have always remained. Emotions like attachment, greed, and selfishness
are a direct antithesis of morally good behaviour. We will discuss such conflicts in
detail in the later units of this course. At this juncture, it is sufficient to indicate, as
St. Peter once remarked rather confessed that “The evil that I would not, that I
do and the good I would, I do not” (in Downey and Kelly, 1982).
There are in fact, two kinds of feelings and emotions given to us by nature: one,
those that lead to self-preservation like the ones indicated in the above paragraph;
and the other, those lead to social preservation like sympathy, empathy, love kindness,
caring for others and the like. In our mature moral development we need to strike
a balance between the two kinds of emotions.
Nevertheless, there is no denying the fact that emotions play a significant role in
moral development of man. They are not to be considered as merely an unpleasant
remainder of human infirmity. It must be seen as playing an essential role in the
development of morality. As we know computers cannot act morally, for they lack
the ability to respond emotionally. It is in fact, the emotional aspect that makes us
humane and enables us to live as moral beings.

3.4 DIFFERENCE BETWEEN MORALITY AND

ETHICS
Morals or in other words moral values are generally associated with personal view
of values. Personal morals tend to reflect beliefs relating to sex, drinking, gambling,
etc. they can reflect the influence of religion, culture, family and friends. Ethics on
the other hand is concerned with how a moral person should behave. Ethical values
are beliefs concerning what are morally right and proper as opposed to what is
simply correct or effective.i.e. an individual may personally believe that drinking is
immoral. However, drinking is not, in and of itself, unethical. Further, it is unethical
to impose your personal moral values on another. Ethical values transcend cultural,
religious, or ethnic differences. Ethical values embrace a more universal world view.
Trustworthiness, respect, responsibility, fairness, caring and citizenship are some
important ethical values. Ethics and morals seem to appear similar on the face of
it, but if one analyzes deeply, there is a subtle difference. It means, it may be ethical
for someone to consume meat and at the same time the same person may find the
idea of slaughtering an animal repugnant. This implies that ethics define the code
that a society or group of people adhere to, while morality delves into the right
and wrong at a much deeper level, both personal and spiritual. For instance hunting
wild animals like the deer and tigers in India was ethical till the other day, because
there was no law against it. But the recent legislation has banned it making it illegal.
Following ethics is thus a relatively simple affair but morals are however relatively
difficult to adhere to. Morals define personal character, while ethics stress a social
system in which those morals are applied.

3.5 DIFFERENT FACETS OF MORALITY

Morality as we have indicated above is a multi-dimensional and multi-faceted concept.
There are many issues and concerns involved in this concept. A better and more
comprehensive understanding of the different facets involved can be obtained through
34 the following example:
Hersh et.al. (1979) reveal three distinct dimensions or facets of morality by quoting Dimensions of Morality
the story of Slotin:
Slotin was a nuclear physicist who was experimenting upon the development
of atomic bomb. The experiment required assembling pieces of plutonium. In
the experiment he was gently pushing one piece towards another in order to
ensure that their total mass would not be large enough to make a chain reaction.
The screw driver with which he was pushing the pieces, slipped, and consequently,
the pieces of plutonium came too close together. Unfortunately, the chain reaction
started filling the room. There were seven co-workers watching the chain reaction
on their instruments.
Instantly, without losing a fraction of second, Slotin moved and pulled the pieces
of Plutonium apart with his bare hands. This act, he knew well, was virtually
an act of suicide, for it exposed him to the largest dose of radioactivity.
Immediately after the incidence Slotin calmly asked his co-workers to mark
their precise positions at the time of accident in order that the degree of exposure
of each of them to radioactivity could be determined. Having done this and
calling for the doctors, Slotin apologized to his colleagues and said what later
turned out to be exactly true: He would die and they will survive.
An analysis of Slotin’s tale displays heroic proportion of morality. Slotin performed
the most courageous and moral act of separating the pieces of plutonium with his
bare hands. Slightest delay in his action could have caused immense loss of life
and property. It was his uncompromising sense that people matter; he showed an
unconditional concern for saving human/individual life and welfare at the cost of
his own life. In addition to the great concern for human life he displayed a sharp
ability to judge, to size up the situation impartially and accurately, and also the courage
to act accordingly.
Slotin’s tale suggests that morality consists of a unique combination of caring, objective
judging and resolute action. Devoid of any of these elements/aspects, the total
behaviour would have resulted in an entirely different state of affairs. On the basis
of this tale one can say that morality is neither a good motive, nor right reason,
nor resolute action: it is all the three – caring, judging and acting combined. A brief
description of each of these dimensions is attempted in the following sections.

3.5.1 Caring
Caring implies reaching out to help others. It also involves a kind of social or
psychological understanding. To feel for another is to think of him/her and understand
his/her needs as well. “Love thy neighbour as thy self”, expresses the essential
meaning of caring.
Carol Gilligan, a famous American psychologist, is a strong proponent of care
orientation to morality. She upholds the ideal of attention and response to need of
others. This perspective involves how to act responsively to protect or help others
in need. According to her certain conditions in the early childhood, especially in
relation with the mother has causal effect on the origin of this way of judging and
experiencing the self. ‘Care’ is a typically female phenomenon whereas justice is
typically a male phenomenon. That is, some exceptions apart, male are normally
more justice-oriented where as female are more care-oriented. Care does not only
differ from justice in content, but also stands for a different form of judgement. 35
Conceptual Framework The fact is that thinking in terms of care does not conform to a necessary condition
that Kohlberg lays down for the “form” of moral behaviour – universalizability. As
we discussed in the earlier unit for any behaviour to be moral, it must be universalizable.
One can understand this in the following manner. If you pass a certain judgement
in a certain situation, you must accept the same judgement in every situation that
is the same in relevant aspects (Kohlberg, 1983 p. 71-72). In brief, universalizability
amounts to the impartial application of norms, rules and standards. But in the case
of care, the perception of uniqueness of people, situations and relationships takes
a central position. Care perspective has a focus on particularity and not
universalizability. It is, therefore, a particularistic form of judgement, where as justice
perspective lays emphasis on universal application.

Check your progress 1

(i) What does the story of Slotin explain?
....................................................................................................
....................................................................................................
(ii) What does Caring imply?
....................................................................................................
....................................................................................................
(iii) What is the difference between morality and ethics?
....................................................................................................
....................................................................................................

3.5.2 Judging
Judging, in the context of Slotin’s tale as cited above, has a different connotation
than judging the adequacy or appropriateness of a moral decision. As is clear from
our discussion of caring orientation, especially as given by Gilligan and her associates,
Slotin’s tale is a typical example of caring dimension. Here judging simply means
sizing up the situation and doing the needful instantaneously. It is unreflective reaching
out to help others or to avoid the situation from deteriorating. Judging in the care’
perspective means judging the needs of other people.
Yet, in another sense judging is distinct from caring. We often reason through or
judge a moral problem, in which welfare of others is at stake. We tend to seek
answer to questions of moral obligations (questions which asks us what our duty
is in relation to others). In such situations we engage ourselves in the process of
thinking rationally. For example, should I support my party man in election, even
though I know for certain that he is corrupt or incapable for a public office? In the
case where we find ourselves involved in moral dilemmas, we need to deliberate
and make distinctions between different shades of good.
In addition, there are certain controversial socio-moral problems where taking moral
judgement becomes more complex and requires a more reflective and considered
thought. For example, there are controversial moral issues like Euthanasia (mercy
36
killing), abortion, etc. Often the general consensus in such cases is that it is morally Dimensions of Morality
bad to take another’s life. But would it be bad to kill a person in self-defence or
in a situation where the safety and security of the nation is at stake? Moral and
value judgements imply reasons, not simply rules like “killing is bad”.
Moral judgements also deal with questions of moral obligations and question of
moral values. We make judgement of moral obligation when we say that certain
action is morally right or wrong or ought to be done or ought not to be done in a
given situation. When we speak about duty or rightness or wrongness of our acts,
we are talking about how we should act towards others. But when we make
judgements about certain people, motives or traits of character as opposed to
judgements about actions or practices we are expressing about what is good or
bad, worthy or unworthy about people. Examples of judgements about moral values
are: revenge is an ignoble motive; self-fulfilment is the only legitimate goal of education.
Statements about moral values are claims about what the good life consists of; what
is fundamentally worthwhile and what should be pursued, cherished and passed
on to the next generation.

3.5.3 Morality and Justice

Kohlberg (1964) made a significant contribution in complementing and expanding
Piaget’s ideas on moral development. Piaget in developing his theory of morality
drew upon famous sociologist, Durkheim and great German philosopher, Immanuel
Kant. Durkheim held that we are moral beings in so far we are social beings. Morality
as a concept is meaningful only in the context of society. Considering the distinction
between Kant’s heteronomy and autonomy of the ‘will’ , Piaget (1932) talks of
two kinds of morality – conventional morality and rational morality. When our conduct
is dependent on the approval of others, it is guided by heteronomy of the ‘will’;
or it is called conventional morality. We refrain from an undesirable conduct because
of fear of disapproval of others, or for fear of being found out. But when the
individual reaches a stage of the autonomy of the ‘will’, their behaviour is directed
by their own rational moral choices. This morality is called rational morality.
Piaget, in fact, wanted to explore the nature of children’s moral judgements. To
achieve this he worked in three areas: (i) their attitude to rules; (ii) their judgement
of right and wrong; and (iii) their assessment of justice and fairness. Through his
longitudinal and cross sectional studies Piaget found that moral development of the
individual is a progression from heteronomy of the will to autonomy of the will –
from conventional morality to rational morality. In conventional morality children
tend to follow obedience to adults commands and uncritical adherence to rules.
But when children are able to formulate or accept the rules after critical reflection,
they may be said to have reached rational morality.
Like Piaget, Kohlberg also stresses that moral development is a cognitive process
and is based on moral judgement. Moral judgement further depends on reasoning
children make. In the final analysis, Kohlbergian ethics is the ethics of justice. Good
action is that which is just or fair. From the point of view of justice, moral problems
are regarded as conflicts between claims, especially between rights and duties of
individuals. Judging in terms of rules, standards or principles is compatible with
the justice approach to morality. The norms (property, life, contract, promise how
norms are related to these may be explained) can be interpreted as realms of values
which gives rise to imposition of concrete rules. Principles represent procedures 37
Conceptual Framework that enable a person to judge rationally in situations to which different norms imply
or in which uncertainty exists about the appropriateness of certain rules.

3.5.4 Acting
Perhaps the most important thing that can be said about acting (action) is that it is
not moral or immoral in and by itself. Outside a person’s motives or judgements
his/her actions have no moral worth. Slotin’s separating the Plutonium pieces apart
was not moral/ immoral as such. What made it most moral was the quality of caring
and judging – the motive or the intention associated with the act of separating.
Killing, for example, when done in self-defence or of the invader is not morally
wrong, but the same act (killing) done with an evil motive becomes murder and
makes the person criminally culpable.
Yet, there are some behaviour, which we as teachers do promote, and others which
we condemn. For example, when children hit one another, abuse each other,
deliberately miss classes, refuse to share their materials, etc. we do not appreciate.
But when a student volunteers some work like caring for the elderly people, help
the disabled, we appreciate such behaviours. Psychologists have suggested that
certain kinds of behaviours in children such as waiting for their turn, helping people
in need, sharing goods etc. need to be reinforced even before the children can
fully find out rational justifications for such behaviours.
The most plausible reason for condemning certain kinds of behaviours and appreciating
some other kinds is that children, by nature are naive and unsophisticated. Their
behaviours are directed by corresponding feelings, emotions or intentions. They
behave without concealing any emotion or intention, for they have not yet developed
capacity for expediency. So the teacher punishes or does not appreciate a child
for hitting another child and appreciates another for helping his classmates, with
the faith that the child has a corresponding feeling. Children’s actions are always
infused with certain kinds of feelings or emotions. If X feels bad about Y, he/she
may abuse or refuse to share things with him/her. If some student ‘A’ refuses to
help another student ‘B’, it may be because ‘B’ might not have helped ‘A’. There
are always reasons for the ways children behave. So indiscriminately condemning
a child for certain kind of acts which we consider as bad is not desirable. We must
reflect and find out the reason and then remedy the situation. We must take cognizance
of the total situation and not the particular act that a child performs.
In fact, children’s behaviours are not based on wider generalizations, for they have
not yet developed any such capacity. And hence, when a particular behaviour is
appreciated, it is appreciated along with the feeling that the child had in that situation.
Similarly, when a specific behaviour is condemned, it is done along with the
corresponding feeling, which was associated with that behaviour. Obviously in the
early stages of child development the teacher’s job is to appreciate and reinforce
habits like cooperation, telling the truth, honesty, helping others etc. With the
development of their power to reason, the children will come to know the logic
behind it. So, they must be introduced to democratic way of life through such simple
habit formation. Even though action is not a moral category per se, yet without
opportunities for action and reflection on action, it is difficult for moral development
to take place. While teachers must be careful not to equate social conformity with
morality, it may be that a firm grounding in social conventions provides an indispensable
38 preparation on the route to moral autonomy. The goals of moral education must
not be reduced to training in convention but such training may be important in an Dimensions of Morality
auxiliary sense to the development of moral self-direction.

Check Your Progress 2

(i) What are the two kinds of morality according to Piaget?
....................................................................................................
....................................................................................................
(ii) What is the implication of action as a moral behaviour?
....................................................................................................
....................................................................................................
(i) Give examples of some behaviour which the teachers don’t appreciate?
....................................................................................................
....................................................................................................
(ii) Describe the typicality of children’s actions?
....................................................................................................
....................................................................................................

3.6 LET US SUM UP

The present unit includes a discussion on the different dimension/perspectives of
morality. Morality as we have seen is a multi-dimension concept, which relates to
three distinct facets which are logically and psychologically connected. The three
distinct but related aspects of moral behaviour are caring for other, judging the
situation in which the moral agent is to act and then acting. Bereft of any of the
facets, the behaviour cannot be termed as moral behaviour. While discussing the
nature of judging/judgement, it is made clear that judging connotes, judging the situation
in which moral judgement is to be taken.
We also discussed the qualities of moral judgement, which entail moral actions. In
this regard, the reference was given to developmental theories of moral reasoning
and judgement as enunciated by Piaget, Kohlberg and his associates. It was highlighted
that in moral judgement the focus is on values rules and principles. Universalizability
of behaviour is the central theme in moral judgement. In contrast, the caring orientation
to morality is particularistic as given by Carol Gilligan.
The acting (action) dimension of morality has been briefly touched upon, indicating
that the action as such is morally neutral. It is good or bad depending on the motives
or intentions that are associated with the act. Towards the end we also discussed
why, in the early years of schooling some kind of moral training is essential, in spite
of the fact that moral training cannot be equated with moral education. The main
reason for recommending moral training for the tender minds is that any act good
or bad by young children is always associated with corresponding emotions or
feelings. 39
Conceptual Framework
3.7 ANSWERS TO CHECK YOUR PROGRESS
Check Your Progress 1
(i) The story of Slotin explains the multi-dimensional and multifaceted concept of
morality. The tale suggests that morality consists of a unique combination of a
unique combination of caring, objective judgement and resolute action.
(ii) Caring implies reaching out to help others It also involves a kind of psychological
understanding.
(iii) Ethics and morals seem to appear similar on the face of it, but if one analyzes
deeply, there is a subtle difference. It means, it may be ethical for someone to
consume meat and at the same time the same person may find the idea of
slaughtering an animal repugnant. This implies that ethics define the code that
a society or group of people adhere to, while morality delves into the right
and wrong at a much deeper level, both personal and spiritual
Check Your Progress 2
(i) The two kinds of morality according to Piaget are conventional morality and
rational morality.
(ii) Action is not moral or immoral in and by itself. Killing for example when done
in self-defence is not morally wrong ,but the same act of killing when done
with an evil motive becomes murder and is an immoral behaviour
(iii) When children hit one another, abuse each other, deliberately miss classes,
refuse to share their materials – such behaviours are not appreciated by teachers.
(iv) Children’s actions are always infused with certain kinds of feelings or emotions.
If X feels bad about Y, he/she may abuse or refuse to share things with him/
her. If some student ‘A’ refuses to help another student ‘B’, it may be because
‘B’ might not have helped ‘A’. There are always reasons for the ways children
behave.

3.8 REFERENCES
Ayer, A.J. (1946) Language Truth and Logic in Downey, J.B. and Kelly, A.B.
(1982), Moral Educatio, London: Harper and Row.
Bair, K. (1975) Moral Autonomy as an Aim of Education in Downey, J.B. and
Kelly, A.B. (1982), Moral Education. London: Harper and Row.
Dagar B.S. and Dhull, Indira (1995) Perspectives in Moral Education, New Delhi:
Uppal Publishing House.
Downey, J.B. and Kelly, A.B. (1982). Moral Education. London: Harper and Row.
Hare, R.M. (1974) Freedom and Reason, Oxford: Oxford University Press.
Hersh, R, Diana Paolitto, and Joseph Rimer (1979). Promoting moral growth:
From Piaget to Kohlberg. New York: Longman.
Hirst, P.H. (1974) Moral Education in Secular Society, London: Hodder and
40 Stranghton.
Hirst, P.H. and Peters, R.S. (1971). The Logic of Education. London: Routeledge Dimensions of Morality
and Kegan Paul.
Kohlberg, L. (1963) Moral Development and Identification, Chicago: University
of Chicago Press.
Peters, R.S. (1966) Ethics and Education, London: Allen and Unwin.
Peters, R.S. (1973) Reason and Compassion, London: Routeledge and Kegan
Paul.

41
Conceptual Framework
UNIT 4 PILLARS OF DEMOCRACY: LIVING
IN PEACE AND HARMONY
Structure
4.1 Introduction
4.2 Objectives
4.3 Concept of Democracy : Historical Perspective
4.4 Modern Concept of Democracy
4.5 Democracy as Individual Social Ethic
4.6 Principles of Democracy
4.6.1 Respect for Individuality
4.6.2 Confidence in Human Intelligence
4.6.3 Rights and Responsibility for Appropriate Participation
4.7 Democracy in Education
4.7.1 Concept of Equality and Education
4.7.2 Freedom in Education
4.8 Let Us Sum Up
4.9 Answers to Check Your Progress
4.10 References

4.1 INTRODUCTION
Perhaps the ultimate aim of each one of us is to live in peace and harmony. As a
matter of fact, the goal of all conscious human activities, in which we engage ourselves
during the course of life, is to attain peace and harmony. Living in peace and harmony
is an “end-in-itself”, to which all activities serve as “means”. All our endeavours
in life are made with a view to attain this ultimate end. Not only is it applicable to
individual human activities but also to our social and political activities as well. We
tend to prefer a society and a form of government that can enable us to live in
peace and harmony with our fellowmen and with our own selves.

Nevertheless, living in peace and harmony depends on how we conduct ourselves

with others and how we prefer to be governed, or we are actually governed. In
India we have chosen democracy not only as a form of government but also as a
way of life, because it is democracy alone, which, in principle, can assure us the
maximum individual development without compromising with the interests of other
individuals of the society.
Democracy in the true sense rests on certain concepts like equality of human beings,
respect for individuality, rights and duties, inclusive participation, justice and the
like. In this unit, we shall try to discuss all such concepts which may be termed as
pillars of democracy and see how we can attain peace and harmony as well as
achieve fuller individual social development.

42
 Pillars of Democracy:
4.2 OBJECTIVES Living in peace and
Harmony
After studying this unit, you are expected to:
 state the basic principles on which the liberal democracy is founded;
 justify how democracy is an individual-social ethic;
 identify and explain the basic principles involved in the modern conception
of democracy;
 explain how democratic living can ensure peace and harmony with others;
 discuss the role of mass-media both as a promoter of free inquiry as well
as a deterrent to it

4.3 CONCEPT OF DEMOCRACY: A HISTORICAL

PERSPECTIVE
Some five hundred years before the birth of Christ, the city-state of Athens made
a political arrangement which placed the final authority in the hands of the people,
rather than with the few or a single person. So rule by the people was the meaning
of the term by which Democracy began. But the connotation of this term acquired
different shades with changing contexts and gradually evolved as a concept over
the years. Now, the term conveys much more than “rule by the people” in the
case of a form of government or any other context. Phillip G. Smith states the
characteristic features of the Athens democracy: (i) rights and responsibility of every
citizen for participation in a lawful government; (ii) a separation between public
and private affairs, and (iii) recognition that even private affairs should be regulated
by socio-moral code that is in harmony with the principles that guide governmental
affairs. Clearly, the Athens democracy involved the political, economic and social
and moral considerations.

4.4 MODERN CONCEPT OF DEMOCRACY

The Liberal Democracy
The modern concept of democracy is the liberal form of democracy and is based
on the United States’ Declaration of Independence – a statement made in 1776
which involved notions of “natural rights” and “social contract” as concepts of
government.
Many of the founding fathers of American democracy also considered the Greek
concept of democracy. Following deliberations on concepts like equality, liberty
and fraternity they adopted a comprehensive view of these. The concept beneath
the American democracy is based on Abraham Lincoln’s idea of democracy:
“Government of the people, by the people, and for the people.” This definition
implies that democracy is a process, not a society frozen into rigid political, economic
and social order. The prime objective of this type of democracy is not to build up
the authority of the state but to secure maximum fulfilment of individuals’ abilities.
Democracy will live only as long as it survives in the hearts of people, for it depends
on an attitude towards life rather than upon laws. Democracy functions through
43
Conceptual Framework peaceful give and take. The competing and conflicting groups must be given the
opportunity to be heard properly. In no other way people can form an intelligent
or reasoned judgement. Teachers need to practice this and nurture such feelings in
children.

4.5 DEMOCRACY AS INDIVIDUAL-SOCIAL ETHIC

Some advocates of democracy have argued that democracy should be considered
as a title for a process. However, these days’ people are using democracy as the
name for a set of principles, for a process or a way of governance. In this extended
meaning of the term, democracy becomes related to nature of man and includes
relation between man and nature, the individual and society as well as with concepts
like freedom, equality, authority, justice and many others. Each of these different
considerations of man suggests a form of meaning of democracy, first as an ethic
and then as a form of government. It follows that two societies having clearly different
views of nature of man, will employ the term democracy to refer to clearly different
ideals and practices.

4.6 PRINCIPLES OF DEMOCRACY

We know that ethic comprises a set of guiding principles of human conduct. For
example, there is a Christian ethic, “Do unto others as you would have them do
unto you”. Persons holding different views concerning the nature of man and society
may have consensus regarding some guiding principles for the regulation of individual
social affairs, including political affairs. Actually political structures are erected which
are in consonance with the views of nature of man and society, and the guiding
principles of human conduct.
Although there is no complete agreement on principles of democracy, the following
principles are commonly accepted and can serve as a good guide concerning the
meaning of democracy.
 Respect for individuality and for the condition that promote the growth of
human personality.
 Confidence in human intelligence formed and informed through the process
of free, autonomous inquiry.
 The rights and responsibility for appropriate participation in investigation
and resolution of problems of shared concern.
These concerns and characteristics of democracy, which relate to individual social
ethics, are explained through the following points:

4.6.1 Respect for Individuality

Earlier in this unit, it was held that different views about the nature of man would
give different meanings to democracy. An individual who, for example, believes
that individual’s significance is related to the extent of his identification with the
society, to which he belongs, will give one meaning to individuality. And a person
who believes in an individual’s significance on the basis of his/her individuality alone
will give entirely a different meaning to it. It follows that they will hold radically
44
different opinions concerning the conditions that can best promote the growth of Pillars of Democracy:
Living in peace and
human personality. Harmony
Majority of Indian societies reject both these extreme views. Almost all of us agree
to the view that every individual regardless of economic, social, racial or religious
considerations, is ideally entitled to certain amount of privacy in matters that are
not of public concern. Similarly, s/he is entitled to equality before law in those
matters that are of public concern. When such entitlements are not acceded to,
we say wrong has been done.
Respect for individuality involves a distinction between public and private affairs.
Depending on such distinction a fitting adjustment is needed between individual
independence and social control. To make a fitting adjustment between the two,
some rules of conduct must be imposed by the law in the first place. What these
rules should be is a principal question in human affairs. John, Stuart Mill (1859),
in this regard, offers the following guide:
“That the only purpose for which power can be rightfully exercised over any member
of a civilized community against his will is to prevent him to harm others. His own
good, either physical or moral is not a sufficient warrant. He cannot rightfully be
compelled to do an act because it will make him happier, or because it will be
better for him to do, or because in the opinion of others to do so, would be wise
or right. These are good reasons for persuading him but not for compelling him.
We have right to deter a person or compel him not to do certain acts only in cases
where his actions cause harm to others”.
John Dewey also once pointed out that individuals may be allowed to behave as
they please, until the harmful effects of their actions are noted by the other persons.
Individuals may thus be deterred to throw garbage on the street. Automobile
manufacturers may be required to equip all new automobiles, which can control
pollution, etc. The point to be noted here is that the respect for individuality entails
recognition of some area of privacy and independence. It never implies for allowing
the individual to do what he/she pleases.
Intimately related to all these considerations is the matter of respect for the conditions
that promote growth of human personality. In this regard at least two points may
be noted. First, “growth”, in the case of a process is not without direction. That
is, growth is not a simple change or alteration. Secondly, the effects of various
conditions upon growth of personality are an empirical matter. Therefore, what
particular conditions are to be respected at any given time involve both conceptual
and factual considerations. On one hand, people hold that the particular image of
a harmoniously developed and growing personality is not a static concept; for ensuring
development of such a personality, we need scientific knowledge available at that
time. So the principle does not impose closure upon democracy, it can remain forever
unfinished and presumably new potentials of human personality will be recognized.

4.6.2 Confidence in Human Intelligence

Before, we can set out to embark upon the question how democracy and confidence
in human intelligence are related to each other, it is important to understand what
exactly does the phrase “confidence in human intelligence” imply vis-à-vis democracy.
Does it mean that intelligence is spread evenly throughout the population, that truth
and right can be determined by majority vote, that the popular opinion is always
right? 45
Conceptual Framework It means that we are not afraid to follow truth wherever it may lead or to tolerate
error. In the scientific or democratic community, the expert, the genius, the gifted,
the talented can be set free to develop their ideas, without being told what truths
their inquiries must confirm. And equally important, the less gifted can find honourable
work to do and can command a fair hearing for their own ideas or suggestions.
Confidence in human intelligence, therefore, means, not that we believe that every
decision will be the best that could have been made, but that the collective intelligence
(given appropriate conditions of free inquiry) will be good enough to keep open
the avenues for correction and, in the long run, will be more successful than any
available alternative.
Neither science, nor democracy is based on any sort of religious or anti-religious
commitment. As scientist one recognizes that he as well as other scientists is equally
free to speculate. Similarly, an individual member of a democratic community may
adopt any faith as per the justification of a particular religion or any other justification
based on humanistic or naturalistic grounds.

4.6.3 Right and Responsibility for Appropriate Participation

In the context of appropriate participation, democracy implies that every member
of a given public has the right to participate in the investigation and resolution of
the problem. It further implies that the individual has an interest and concern for
the public and its interests and problems. The individual in a way feels embedded
into the public. Because of having such a sense of belongingness to the society
(public), the right of participation carries with it the responsibility to exercise that
right. However, regarding the nature of participation it does not follow that direct
personal participation is necessary or even appropriate in different kinds of problems
that arise. In democracy, such appropriate or feasible means of participation need
to be devised in different situations. It is not the case that all questions should be
settled by a simple majority. Any autonomous group, whether democratic or scientific,
must struggle with the problem of devising the criteria or the design for the control
of judgement and decision-making.
This much is clear that where democracy is taken seriously every person regardless
of age or intelligence does have a right to participate in decisions that affect any
public of which he/she is a part of Children are affected by family decisions, students
are affected by educational decisions and all of us are affected by political decisions.
Remembering that democracy does not require direct personal participation, still
the principle reminds us that in any area of life even benevolent dictatorship falls
short of democratic ideal.

Check Your Progress 1

(i) How did Lincoln define democracy?
....................................................................................................
....................................................................................................
(ii) What are the commonly accepted principles of democracy?
....................................................................................................
....................................................................................................
46
 Pillars of Democracy:
(iii) What is appropriate participation in democracy? Living in peace and
Harmony
....................................................................................................
....................................................................................................

4.7 DEMOCRACY IN EDUCATION

The concept of democracy as we have discussed above shows that it is based on
certain assumptions which are basic to it and that make it most worthwhile for the
growth of both the individual and the society. These basic faiths or tenets, equality
and freedom are the basis not only of the socio-political system and structure but
also lie at the root of our education and life. That is, while describing the ideological
theories of education we argue that education should aim at producing a society
characterised by equality of opportunities to all without any regard to sex, colour,
race or religion. It is perhaps for this unbounded faith in equality and freedom,
that the framers of the Indian Constitution provided in the Preamble that all men
irrespective of caste and creed, colour, sex or region or religion would be treated
equal in the eyes of law. The fundamental rights provided in the Constitution are
rooted in equality of men. In all speculations and writings on education or on
democracy the word equality is juxtaposed with freedom. Rousseau’s main thrust
in politics as also in education was also on equality and liberty. J. Krishnamurthy,
the philosopher, also shares his views on equality and freedom with Rousseau. We
can thus say that all social theories of education accept these concepts as basic to
what constitutes the edifice of education as well as our socio-political life.

4.7.1 Concept of Equality and Education

Moore (1982) seeks to give a positivistic analysis of these two concepts – equality
and freedom. Regarding the concepts of equality, he offers a careful and thorough
scrutiny of the terms, recognizes the basic meaning of the term as equivalent to
equality, fairness or justice, because in no other ways men can be considered equal.
Hence, to say that all men are equal means, that all need to be equitably or fairly
treated. Treating all men as equals is neither desirable nor feasible, because people
are in fact different; they have different intelligence, competence, needs, interests
and motivations. So treating them equal will do more harm than good. Further
providing equal opportunities to all men is physically not possible, because men
cannot have equal access to means. So the only sense in which the egalitarian or
the politician argues for equality is the sense of fairness or justice.
Now, it is clear that the word equality is not used in its literal sense of “sameness”.
When the egalitarian uses the term ‘equal’, he does not mean that all men are the
same descriptively or in an empirical sense. We cannot treat all men the same. It
will not be appropriate to treat the sick people the same way as we treat the healthy
people. We also cannot treat the innocent and the criminals the same manner. In
the field of education also, we think that it is proper to treat different children
differently with regard to methodology, content, procedures of teaching, techniques
of evaluation and in a variety of other ways. In fact as indicated above students
have different needs and it is proper to treat them differently in accordance with
their requirements and needs. Treating students according to their needs is not a 47
Conceptual Framework principle of equality; rather it is tantamount to the principle of social justice. Giving
the same education to all children irrespective of their interest, inclination or intelligence
cannot be justified, because it will not contribute to the real growth of the individual.
‘Fair treatment, just treatment’ writes Moore (1982) “involves taking into consideration
differences in peoples’ circumstances… Equal treatment in any substantial sense
is morally and practically acceptable only when it accords with our sense of justice.
So what we need as teachers or parents is not equal treatment but fair or just
treatment. This will be consistent with making provision of special classes or special
schools both for the gifted and the less able.”
So equality can be considered parallel to justice and appropriateness. Justice in
education involves differential treatment for pupils to suit their different requirements.
Moore argues that “organisation and provision of education is to judged not by
the extent to which it promotes equality or equal opportunities but by the extent
to which it deals with children fairly in what it has to offer them”.
The concept of equality has been equated with justice and freedom in terms of
‘freedom to’ and ‘freedom from’. ‘Freedom to’ refers to those freedom which needs
to be given to the students in order that they achieve the ‘end’ of education. “Freedom
from” refers to freedom from factors which inhibit the process of education.

4.7.2 Freedom in Education

Freedom is a concept, which in our political, social or even personal life, is the
most sought after goal of mankind.. But the concept is even more complex than
the concept of equality. The root idea behind freedom is not to be impeded or
constrained by either physical force or by passing laws, which again amounts to
indirect use of force. Education is a means of acquiring the abilities without which
freedom is not worthy. In fact, education or knowledge does not increase or limit
one’s freedom; it only increases the ability to use it. Freedom, instead of depending
on education, rests on laws, regulations or social decisions. It is a social or a political
good.
Actions are liable to be called good or bad only in so far as they are done freely,
autonomously, of one’s own free will. In the context of education too much premium
has been placed on freedom. Most thinkers on education viz. Rousseau, Froebel,
Herbert Spencer, John Dewey, Rabindra Nath Tagore, J. Krishnamurthy, and A.S.
Neill realized the significance of freedom in the learning of the child. It is this freedom,
alone which enables the child to develop into an independent and self-regulating
person.
Most people, including teachers and parents, hold that too much of freedom is
not altogether desirable. Freedom may be abused by children and even by adults.
Freedom in fact is a nebulous concept, which cannot be unequivocally defined.
Freedom may be of different kinds, like freedom from restraints that check our
personality from growing to its full potential and freedom to do signifying what
serves best the individual /or social interests. Some freedoms are rated high on a
scale of preference; others are devalued and hence discouraged by the society as
a whole. Some of the freedoms that are valued and hence preferred are: freedom
to live where we please, freedom to vote, to choose our friends, to express our
ideas, to accept a particular faith or religion and so on. The list of freedom that
most of us would like to discourage is also a long one. For example, we would
like discouraging the freedom to steal, to defraud, etc. Education, we understand,
48
presupposed certain freedoms both for the learner as well as for the teachers. The Pillars of Democracy:
Living in peace and
teacher for example, must be free to carry out his/her task, to organize his/her work Harmony
as he/she deems fit to adopt methods of teaching as per the requirement of pupils.
Similarly, there are certain freedoms necessary for the pupils to exercise. The pupils
must be free to participate in the process of learning and must be free to use the
facilities available in the school to the benefit of learning. However, there are certain
freedoms which the teacher would like to discourage in children: the freedom to
be disorderly, to be inattentive in the class, etc. because, if these freedoms are
allowed, the teacher shall not be able to educate them and his/her effectiveness as
teacher would be reduced. At the same time, it will not be in best interest of students
also. Then there are certain freedoms, which are sometimes allowed by the teacher
and sometimes not. The freedom is to move about, to work with other children to
choose one’s own work or own way of working. On the part of teachers, therefore,
some freedom are essentially to be allowed, others are essentially to be discouraged,
and still others are contingent on the context and hence their being allowed or
disallowed depends on the context. The interesting question, therefore, is how to
draw a line of distinction between desirable and undesirable freedoms.
As against the traditionalist who takes his/her stand on the prime importance of
knowledge and discipline, children are expected to be quiet, attentive, teacher directed.
The progressivist looks for the personal development of the child. He or she
emphasizes the need for spontaneous, self-imposed discipline, individual discovery
and thus is fairly tolerant of freedom within the classroom. The disciplinarian reduces
the pupil’s freedom to the minimum; the idealistic progressivist or the existentialist
regards any imposition by adults on child’s spontaneous activity and freedom as
tantamount to indoctrination. Both these approaches are the extremes. The truth
is that the degree of freedom justified in the classroom will depend on the extent
to which such freedoms serve the ‘end’ of education. Freedom in the context of
education, therefore, serves as a means and not as the ‘end’. Education in itself is
a worthwhile activity or initiation into worthwhileness (Peters, 1966)). If granting
of freedom results in increased pupil’s performance, it is foolish not to grant it; if
given freedom leads to noise, disruption, indiscipline etc. then it is quite reasonable
to discourage it. And what is true of pupil’s freedom is equally true of that of teachers’
also. A teacher must have freedom in order to teach but his/her freedom in respect
of the methods or contents of curriculum is justified to the extent that such freedoms
serve the end of education.

Check Your Progress 2

(i) What is meant by equality in education?
....................................................................................................
....................................................................................................
(ii) What is the meaning of freedom in education?
....................................................................................................
....................................................................................................
(iii) What is the difference between a traditionalist and a progressivist?
....................................................................................................
....................................................................................................
49
Conceptual Framework
4.8 LET US SUM UP
As human beings all of us desire to live happily, peacefully and in harmony with
our fellow human beings. Therefore, all human activities directly or indirectly aim
at attainment of this ‘end’. Governments are formed for ordering of societies, to
provide basic amenities for happy and peaceful living of its citizens and to protect
the state from external aggression and internal individual / social conflicts. For a
civilized society, it is the democratic form of government alone which can take proper
care of the individual and social interests. In this unit, we have discussed the concept
of democracy and the pillars on which it is based and why it is considered to be
the best form of government. Democracy, in fact, is not simply a form of government
but a way of life. Democracy is a process of social living; it is based on certain
principles of human welfare. These principles are equality and equity or fairness,
justice and freedom from restraints–restraints that limit one’s growth and development.
In democratic way of living or a form of government everyone is free to do what
is in his best interest provided such an action does not interfere with the right of
liberty of another person or group of persons. Regarding equality of men, it implies
equality before law. Differentiation on grounds like sex, colour or creed is unwarranted.
We discussed that democratic out look basically involves (i) respect for individuality
an the conditions that promote individual growth, (ii) confidence in human intelligence
and (iii) right and responsibility for appropriate participation in decision making.
These principles make democracy and individual and social ethics.
A reflection on the meaning of the term democracy makes it clear that for living in
peace and harmony, it is the only form of government and a way of life which can
serve the best interests of the individual and the society of which he/she is part. It
ensures fuller growth of one’s personality and thus paves the way for a peaceful
and happy living.
Further, the unit also discusses the implications of principles of democracy viz. equality
and freedom, in the educative process. In this context, we first analysed the meaning
of the terms equality and freedom semantically and discussed their implication in
education. The concept of equality has been equated with fairness or justice and
freedom in terms of freedom to and freedom from. ‘Freedom to” refer to those
freedoms, which need to be given to the students in order that they achieve the
‘end’ of education. “Freedom from” refers to freedom from factors which inhibit
the process of education.

4.9 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) Abraham Lincoln defined democracy as for the people, by the people and of
the people.
(ii) The commonly accepted principles of democracy are:
a. Respect for individuality and for the condition that promote the growth of
human personality.
b. Confidence in human intelligence formed and informed through the process
50 of free, autonomous inquiry.
 c. The rights and responsibility for appropriate participation in investigation Pillars of Democracy:
Living in peace and
and resolution of problems of shared concern. Harmony

(iii) It implies that every member of a given public has the right to participate in
the investigation and resolution of the problems of that public. It further implies
that the individual has an interest in and concern for the public and its interests
and problems.
Check Your Progress 2
(i) In the field of education we treat different children differently with respect to
methodology, content, procedures of teaching, techniques of evaluation and in
a variety of other ways.
(ii) Freedom is a concept and the root idea is not to be constrained or get impeded.
Education or Knowledge does not increase or limit one’s freedom; it only increases
the ability to use it.
(iii) The traditionalist takes his /her stand on the prime importance of knowledge
and discipline while the progressivist looks for personal development of the
child .He or she emphasizes the need for spontaneous, self-imposed discipline
and individual discovery and thus is fairly tolerant of freedom within the classroom.

4.10 REFERENCES
Dagar B.S. and Dhull, Indira (1994). Perspectives in Moral Education, New
Delhi: Uppal Publishing House.
Dagar B.S. (1992). Shiksha Tatha Manav Mulya (Hindi), Chandigarh: Haryana
Sahitya Academy.
Jacques, Delors (1996). Learning the Treasure within – Report of the International
Commission on Education, Paris: UNESCO Publishing
Karan Singh (1996). “Education for the global society”, in Jacques, Delors (1996),
Learning the Treasure within – Report of the International Commission on Education,
Paris : UNESCO Publishing.
Ayer, A.J. (1946). “Language Truth and Logic” Downey, J.B. and Kelly, A.B.
(1982), Moral Education, London: Harper and Row.
Bair, K. (1975). “Moral Autonomy as an Aim of Education” Downey, J.B. and
Kelly, A.B. (1982), Moral Education, London: Harper and Row.
Dagar B.S. and Dhull, Indira. (1995). Perspectives in Moral Education, New
Delhi: Uppal Publishing House.
Downey, J.B. and Kelly, A.B. (1982). Moral Education, London: Harper and Row.
Hare, R.M. (1974). Freedom and Reason, Oxford: Oxford University Press.
Hersh, R, Diana Paolitto, and Joseph Rimer (1979). Promoting moral growth:
From Piaget to Kohlberg, New York: Longman
Hirst, P.H. (1974). Moral Education in Secular Society, London: Hodder and
Stranghton.
51
Conceptual Framework Hirst, P.H. and Peters, R.S. (1971) The Logic of Education, London: Routeledge
and Kegan Paul.
Kohlberg, L. (1964). Moral Education in Schools, School Education Journal.
Kohlberg, L. (1963). Moral Development and Identification, Chicago: University
of Chicago Press.
Peters, R.S. (1966). Ethics and Education, London: Allen and Unwin.
Peters, R.S. (1973). Reason and Compassion, London: Routeledge and Kegan
Paul

52
 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

Block

2
CHANGING CULTURE AND HUMAN VALUES
UNIT 1
Indian Culture and Human Values 57

UNIT 2
Values Enshrined in Indian Philosophy 72

UNIT 3
Cultural Pluralism in Indian Society 84

UNIT 4
Values for Sustainable Development 94
BLOCK-2 INTRODUCTION
Comprises of four units.
Unit-1 Indian Culture and Human Values: defines the meaning of the terms
‘culture’ and ‘value’ and studies the relation between the Indian culture and human
values. In spite of diversity there is a fundamental unity of Indian culture which
makes it unique. In spite of its diversity, there is a ‘fundamental unity’ which makes
it unique. Families are essential in preserving and transmitting culture. It is in the
family that the child first experiences and absorbs the values of sharing, caring,
unselfishness, tolerance. Unity, loyalty, integrity are key features of an Indian family
with emphasis on interdependence and concern for others.
Unit-2 Values Enshrined in Indian Philosophy: defines Indian philosophy and
elaborates its key concept and aims the different schools of Indian philosophy like
the orthodox schools and the heterodox schools are discussed.
Unit-3 Cultural Pluralism in Indian Society: discusses the values in context of
pluralism in the Indian culture. The role of Indian constitution towards preserving
Indian culture pluralism and the impact of globalization on cultural pluralism are
analyzed.
Unit-4 Values for Sustainable Development: discusses the perspective of values
needed for the sustainable development. Understanding the concept of sustainable
development is the pre-requisite for developing the values needed for it. The processes
that lead to the inculcation of values for sustainable development are elaborately
delineated. This unit describes inclusive education, gender sensitivity, vibrant
partnership with the community, cultural activities cherishing diversity and the like
should be integral to the school environment.
Changing Culture and
Human Values

56
 Indian Culture and
UNIT 1 INDIAN CULTURE AND HUMAN Human Values

VALUES
Structure
1.1 Introduction
1.2 Objectives
1.3 Culture
1.4 Influence of Geography on Indian Culture
1.4.1 Definition of Values
1.5 Historical Evolution of Indian Culture and its Influence on Indian Values
1.6 Different Components of Indian culture
1.7 Values Underlying Indian Culture
1.7.1 Religion
1.7.2 Society
1.7.3 Festivals
1.7.4 Food and Clothes
1.7.5 Castes and Tribes
1.7.6 Music and Dance
1.7.7 Indian Art and Architecture
1.7.8 Language and Literature
1.7.9 National Symbols
1.8 Values in the Curriculum
1.9 Application of Values
1.9.1 Few More Case Studies
1.10 Value Conflict
1.11 Let Us Sum Up
1.12 Answers to Check Your Progress
1.13 References

1.1 INTRODUCTION
‘Unity in Diversity’ is not simply a phrase or quotation. These words are highly
prudent and applicable to a country like India which is incredibly rich in culture,
heritage and values. So many religions, so many beliefs and so many faiths form
the intricate and blended mosaic of India’s culture. Dating back to over 5000 years
old civilization, India’s culture has been adorned by migrating population. Did you
know that it is also one of the few ancient civilizations to have survived over the
years unlike the Egyptian, Roman and Mesopotamian civilizations? One reason for
its survival is the values which are deeply rooted in Indian culture. The units of the
previous block provided you with an idea of morality. In this unit we shall discuss
first the meaning of the terms ‘culture’ and ‘values’ and then study the relation between
the Indian culture and human values.
57
Changing Culture and
Human Values 1.2 OBJECTIVES
After studying this unit, you are expected to

 define values

 discuss the history of Indian culture and its influence on Indian values;

 identify the values in the Indian constitution,

 identify the different components of Indian culture and the values,

 recognize the integration of values across the curriculum,

 relate values and life skills and Indian culture,

 identify possible conflict areas of Indian culture and values

1.3 CULTURE
What does the word “culture” mean? Does it refer to music, dance, and art or is
it broader based? Does it refer to a particular region or does it cover a wider
geographical area?The word, culture has its origin in the Latin word ‘cultura’ which
emerged from the word ‘colere’ meaning ‘to cultivate’. The most widely accepted
definition of culture is the definition given by Tylor (1974) in which he defines culture
as a wide ranging set of activities that feature in all human societies. The word
culture therefore may mean a set of ideas, beliefs, values, knowledge, behaviour,
education of a particular society. UNESCO’s Universal Declaration on Cultural
Diversity adopted in November 2001, defines culture as the set of distinctive spiritual,
material, intellectual and emotional features of a society or social group, that
encompasses, in addition to art and literature, life styles, ways of living together,
value systems, traditions and beliefs. Culture leads to a state of perfection and
refinement of the individual through social agencies like family, educational institutions
and the community. Cultural attainments are thus not inborn but acquired over a
period of time through socialization and learning. Therefore culture constitutes the
spiritual, material, emotional, intellectual aspects of a society along with language,
literature, arts, music, dance, values, beliefs, ideas, customs, traditions and the
like.

1.4 INFLUENCE OF GEOGRAPHY ON INDIAN

CULTURE
Indian culture is influenced by its unique geographical features. India is a peninsula
with five geographical divisions and these are:
i) The mountains of northern India which are mainly the Himalayan mountain
range.
ii) Northern plains in the river valleys of the Indus, Ganga, Brahmaputra
iii) The Central Indian plateau

58
iv) The South Indian plateau and Indian Culture and
Human Values
v) The Coastal regions
Indian art, architecture, spirituality, music, dance are all influenced by these
geographical features. South of the Vindhyas, the distinct Dravidian culture is
developed which is different from the northern Aryan culture. Indian culture has
influenced Asia, South-East Asia and many parts of the world.

1.5 THE HISTORICAL EVOLUTION OF INDIAN

CULTURE AND ITS INFLUENCE ON INDIAN
VALUES
Indian values are deeply rooted in Indian culture. Over the past 5000 years Indian
culture has responded differently to the different influences and it has preserved,
absorbed and assimilated elements from different cultures and “this is the secret
of the success of Indian culture and civilization”, (Radhakrishnan,1929). Indian
civilization can be traced back to as early as B.C.2800, with the highly developed
urban Harappan civilization, followed by the rural based Aryan civilization. The
foreign invasions of the Greeks, Sakas, Kushanas, Huns, the civilizations of the
Guptas, Mauryas in the ancient period, the Arab invasion of the 8th century A.D.
the Sultanate, “the high flowering of Indian Muslim civilization of the great Mughals”
(Basham, 2007) in the medieval period and the “full force of Western influence”
(Basham, 2007) during British rule in the modern period have all influenced the
Indian culture. This assimilation and absorption can be seen in the country’s religion,
art, architecture, language and different lifestyles. In art and architecture, the best
example of the influence of the Greek style on Buddhist themes was the Gandhara
School of art. The Indo-Islamic synthesis can be seen in the different regional
schools of art such as the Kangra, Deccan and Mogul styles of painting and in
architecture too. The Indian language, Urdu was also the result of the Persian
influence. According to Srivastava (2009) the contribution of other civilizations
to Indian life and culture creates in Indians the idea that the whole world is a
family: ‘Vasudhaiva Kutumbakam’. The value of universal brotherhood has been
nurtured in this way. There is linguistic, religious diversity which co-exists
simultaneously with a ‘fundamental unity’ (Smith, 1981) and that makes it unique.
There may be subcultures of different religions, languages but there is one national
culture that is the Indian culture which has influenced Asia, South-East Asia and
many other parts of the world.

1.6 DIFFERENT COMPONENTS OF INDIAN

CULTURE
Indian culture has many different parts; each is closely related with the other and
has intricately woven values. Some of these are depicted in Fig.1.

59
Changing Culture and
Human Values

Fig.1. Components of Indian Culture

1.7 VALUES UNDERLYING INDIAN CULTURE

What is a value? How do we incorporate values in our life? How do we prioritize
and identify the core values which will determine our lives? The Indian Parliamentary
Committee on Value Education in February 1999 identified five core universal values
as: (a) Truth (b) Righteous conduct (c) Peace (d) Love and (e) Non-violence. These
values are derived from various sources of Indian tradition and culture as you shall
discover while studying the unit on values on Indian philosophy. As teachers, how
are we to develop these associated values in our students? Let us first try and
understand the meaning of the term “values”.
a) Origin of the term : values
The term value is derived from the latin word ‘valere’ meaning ‘to be strong, to
prevail or to be of worth.’ Social scientists state that there are almost 180 different
definitions of the word values. Milton Rokeach, a Professor of social psychology
at Michigan State University, defines value as ‘an enduring belief about the way
things should be done or about the ends we desire.’ Therefore a value is something
we believe is long lasting. It influences the way in which we do things and what
we hope to achieve.
For example, if you consider “hard work” as a value, then it is something you believe
in. Whatever you do, you will work hard at it, and this is one of the goals that you
wish to achieve. Usually the values we form are influenced by our circumstances,
families, friends, age, gender, environment, tradition and culture. Values are important
in decision making.
60
b) Values and the Indian Constitution Indian Culture and
Human Values
The objectives stated in the Preamble of the Indian Constitution clearly enunciates
the values of justice, liberty, equality, fraternity within a sovereign, socialist, secular,
democratic republic. According to Bakshi P.M. (2000) ‘pluralism is the keystone
of Indian culture and religious tolerance is the bedrock of Indian secularism’. Articles
14(4) and 16(4) aim at removing social and economic inequality and ensure equal
opportunities. Articles 14, 15, 16, 21, 38, 39 and 46 are to make the quality of
the life of the poor, disadvantaged and disabled citizens of the society meaningful.
The Parliamentary Committee on Value Education set up under the chairmanship
of Mr. S. B. Chavan, in its report to the Indian Parliament in February 1999, has
identified five core universal values as: (a) Truth; (b) Righteous conduct; (c) Peace;
(d) Love; and (e) Non-violence, which also represent the five major areas of human
personality, namely intellectual, physical, emotional, psychological and spiritual. These
values are correlated with the five major objectives of education, namely knowledge,
skill, balance, vision and identity.

1.7.1 Religion
India is a secular state and the citizens have the freedom to follow their own religion.
There is an atmosphere of religious tolerance and there is no official state religion.
The four major religions: Hinduism, Buddhism, Jainism, Sikhism originated in India
while Christianity came to India as early as 52 BC. Islam also found a home here
by the 8th century A.D. The persecuted Jews found shelter in India and introduced
Judaism in the country. The Parsis, (followers of Zoroaster) also sought refuge in
India after the Arab conquest of Iran. The devotional aspect of worship is the basis
of the mysticism of Sufism and Bhaktism. In modern India, religious books continue
to be a great source of inspiration. The values of tolerance, peace and detachment
are expressed in the Epics, the Bhagavad-Gita, in the values of service and equality
of the Gurugranth, in the love and compassion of the Bible, charity of the Quran-
the list is endless. Tolerance and piety are considered the main values of India’s
religious diversity.

1.7.2 Society
The smallest unit of the society-the family, marriages and festivals as cultural practices
has been discussed below:
a) Family: The family is the basic unit of society. Joint family system (where different
members of a family such as the grandparents, parents, uncles, aunts, cousins live
together, is now being replaced by the nuclear family (i.e. small families consisting
of mother, father and the children only) in many cities. Indian society is mostly a
patriarchal society in which the father is predominant. However, there are four
matriarchal societies in India: Garo, Khasi, Jaintias in Meghalaya (north-eastern
India) and the Nairs of Kerala (South India). Families are essential in preserving
and transmitting cultures. The traditions, beliefs, ideas, value system of persons are
nurtured by the family he/she is born into. In India, the family forms the nucleus,
round which the child evolves and absorbs the values of sharing, caring, unselfishness
and tolerance. Unity, loyalty, integrity are the key features of an Indian family with
emphasis on interdependence and concern for others. Traditionally, in India, the
family supports the dependent members such as the old, the unmarried adults, widows,
disabled and those who are physically, mentally, emotionally and financially challenged. 61
Changing Culture and In recent times, the modified extended family has replaced the traditional joint
Human Values
family.
b) Marriage
Marriages in India are mostly arranged by parents. Marriages in which men or
women choose their own partners are still not so popular. Unfortunately, child
marriages persist, inspite of the Prohibition of Child Marriage Act 2006 by which
girls below 18 and boys below 21 are not allowed to get married. In Indian culture,
individuals marry into a family and there is great bonding of families, rather than
just a bonding between two individuals as in the western culture. The newly married
couple normally enters into an extended family relationship and the bride sets up
her new home with the in-laws. Traditionally, marriages are sacred. Religious rituals
are integral to marriage ceremonies. The wedding itself is an elaborate affair, with
much feasting and celebrations. Once again, the diversity of Indian culture is evident
in the different wedding ceremonies associated with different regions.
c) Festivals
Festivals are celebrated in India almost throughout the year. Most have a religious
significance and prayers are an essential part of any festival. Festivals also involve
the meeting of families and friends; eating meals together. The women of the family
prepare delicacies which all enjoy. There is music, singing of devotional songs and
sometimes dancing as well. Cultural programs are often arranged in the evenings
involving the entire community and children are especially encouraged to showcase
their talents. In rural areas, entire village communities gather to celebrate festivals.
Some of the festivals celebrated are Durga Puja, Dussehra, Diwali, Ganesh Chaturthi,
Sankranti, Pongal,Onam, Holi, Id-ul-Fitr, Bakri-Id, Christmas, Guru Nanak Jayanti,
etc. Festivals like the Republic Day and Independence Day are celebrated by
everybody.
Festivals contribute to the economic and social development of all involved. It gives
opportunities to craftsmen, artists and musicians to demonstrate their talents and
increase their earnings. Celebration of different festivals with the members of different
communities enables one to experience the diversity of Indian culture. Students
can organize a ‘Festival day’ in school, in which they may celebrate the different
festivals. They can arrange a common platform of worship, decorated with rangoli
and conduct special prayers representing different religions and sing devotional songs.
They can also bring in delicacies associated with the festivals such as kheer, Christmas
cakes, luddoos etc. They may dress up in colorful costumes. All these enable students
to imbibe values of tolerance, sharing, co-operation, listening and develop planning,
organizing, analyzing, prioritizing, interpersonal and intrapersonal skills.

1.7.3 Food and Clothes

a) Food
In India, food is valued not only because it is nutritious but also because it is believed
to be a gift from god. From childhood, the parents train children not to waste food
and share it with friends and family. Food is eaten usually with the right hand for
hygienic reasons. Delicacies are prepared on festive occasions and these vary in
different regions. Feeding the hungry and the poor is an important feature of the
major religions of India. Individuals and charitable organizations often organize feeding
62
programs for the poor. Indians also feed birds and animals. This is because some Indian Culture and
Human Values
groups believe that animate and inanimate objects have souls. Vegetarianism has
long been popular among Indians. It is believed that to practice ahimsa or non-
violence one should abstain from eating meat, as this involves the killing of animals.
Again, one is given the freedom of choice to follow what one wishes. Fasting is
popular among all communities. The diversity of Indian cuisine makes it one of the
most spectacular in the world, with its rich variety of spices. Rice, wheat, dal or
lentil are common but are cooked with different spices in the different regions and
taste completely different as well. Students may be encouraged to arrange ‘Food
Festivals’ with simple preparations of variety of daily food items; maintain recipe
books and hold exhibitions. They can also assist in the community kitchens of individual/
charitable organizations in their locality. Students can join in the fasting of their friends
for one day or a part of it during Ramzan or any Puja day of fasting.
b) Clothes
Traditional Indian clothing for women are the sari, Ghaghara, salwar kameez. Each
state has its different style. For men, traditional clothes are the dhoti-kurta, kurta-
pyjama, etc. However, in the North-Eastern states men and women dress in their
traditional clothes which are very colorful and have many different patterns. Clothes
in India are associated with tradition, diversity of culture and family pride. These
are not simply fashion statements. Usually girls and women wear clothes which
cover the body and do not leave them exposed. This is because we believe that
the body is sacred and is the temple of God. Women have always been innovative
in their hairstyles, jewelleries and cosmetics, which go back as far as the ancient
Harappa civilization. Students are to be encouraged to organize exhibition in
which they can create new fashions , fusing the old and the new. All this can
be organized in a cost effective manner and the recycled materials may be used.

Check Your Progress 1

(i) What are the different schools of painting?
....................................................................................................
....................................................................................................
(ii) What is the importance of food in Indian culture?
....................................................................................................
....................................................................................................

1.7.4 Castes and Tribes

Indian culture is enriched by the diversity of tribal culture, music, dance and handicrafts.
These tribal traditions have to be protected. The rights of all have to be preserved
with compassion and social justice. Article 17 of Fundamental Rights, declares the
abolition of untouchability. In Article 46 of the Directive Principles of State Policy,
constitutional safeguards provide for the state to “promote with special care the
educational and economic interests of the weaker sections of the people, and, in
particular, of the Scheduled Castes and Scheduled Tribes, and protect them from
social injustice and all forms of exploitation”. There is protective reservation in
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Changing Culture and education and employment for Scheduled Castes, Scheduled Tribes and Other
Human Values
Backward Castes. Teachers are to familiarize students with the Fundamental Rights,
Fundamental Duties, and Directive Principles of the state Policy of the Indian
Constitution and the United Nations Declaration of Human Rights and the Rights
of the Child.

1.7.5 Music and Dance

Music and dance are of many types, depending on the region, yet these create a
strong bond of unity. They are an integral feature of festival celebrations and bring
people together in a non-threatening way. It appeals to the aesthetic sense. From
childhood, mothers encourage children to be familiar with the music and dance of
their own region and simultaneously respect the music and dance of other regions
too. Indian music and dance may be classified as (i) classical (ii) folk and (iii) popular.
Drama and theatre is closely linked with music and dance.
a) Music
Classical Indian music is of two types: (i) Carnatic (South India) and (ii) Hindustani
(North India). Folk music includes the Bauls of Bengal, Lavani of Gujarat; Rudaali
of Rajasthan. Rabindra sangeet of Bengal is another style of music. Besides these,
we have Bhajans, Bhaktigeet, Qawwali, Ghazals etc. The popular music is the
music of the Indian film industry or “filmi geet”.
b) Musical Instruments
Indian stringed instruments are Sitar, Sarod, Sarangi, Esraj, Tanpura, Santoor,
Vichitra Veena, Violin. The percussion instruments or drums are the Tabla, Pakhawaj,
Mridangam, Dholak. The Wind instruments are the Flute, Shehnai. Another unique
yet ancient instrument, using water is the Jal Tarang, a wave instrument.
c) Singers and Musicians
Well known singers are Ghulam Bade Ali(Hindustani), M.S.Subalakshmi (Carnatic),
Jagjit Singh (ghazal), Lata Mangeshkar, R.D.Burman, Rafi Ahmad, Kishore Kumar,
(Indian film music), A.R.Rahman (composer, musician, singer) won an Oscar in
2009 for his musical composition in the film “Jai Ho” Other renowned musicians
are Ravi Shankar (sitar), Pandit Shiv Kumar Sharma (santoor), Abida Parveen (Sufi).
and Hariprasad Chaurasia (flute).
d) Dances
Classical Indian dances usually begin with homage to the gods, goddesses and the
themes are usually creation, preservation and destruction. The classical dances differ
from state to state. The most famous according to India’s National Academy of
Music, Dance, and Drama are Bharatnatyam (Tamil Nadu), Kathak (northern India),
Sattriya (Assam), Kuchipudi (Andhra Pradesh), Kathakali (Kerala), Mohiniattam
(Kerala), Manipuri (Manipur), and Odissi (Orissa). Folk dances are closely related
to daily life and based on food-gathering, harvesting, rites, rituals and beliefs. The
popular folk dances of India are Purulia Chhau (West Bengal), Rangoli Bihu, (Assam),
Bhangra (Punjab), Dandiya Raas (Gujarat), Garba (Gujarat), Ghoomar (Rajasthan).
Some of the famous dancers are Guru Bipin Singh (Manipuri), Birju Maharaj
(Kathak), Kalamandalam Ramankutty Nair (Kathakali), Rukmini Devi Arundale,
(Bharatnatyam), Kelucharan Mohapatra (Odissi). Modern Indian dance was
64
starteded by Uday Shankar. Mrinalini Sarabhai, Mallika Sarabhai, Sonal Mansingh Indian Culture and
Human Values
are the famous contemporary dancers. Drama and theatre are closely linked with
music and dance. One of the oldest surviving theatre traditions of the world is the
2000 year old Kutiyattam of Kerala. In rural India, puppet theatre is very popular.
The dance dramas of Rabindranath Tagore are unique. Group theatre is another
type of theatre which was made popular by Gubbi Veeranna, Utpal Dutt, Khwaja
Ahmad Abbas, K. V. Subbanna, Nandikar, Badal Sarkar, Ninasam and Prithvi
theatre .

1.7.6 Indian Art and Architecture

Traditional Indian art and architecture has its unique features but it has also been
enriched by the assimilation and absorption of many foreign influences. The Buddhist
Ajanta and Ellora paintings are the earliest surviving examples of ancient Indian
art. Madhubani painting, Mysore painting, Rajput painting, Tanjore painting, are
different styles of regional art. The school of Mughal painting began in 1549 under
Humayun (1530-56). During Aurangzeb’s reign (1659-1707) many artists joined
Rajput courts and their influence on Hindu painting were immense. Under the British
rule, Indian artists adapted Western styles to create poor imitations in order to
please their European patrons. However, Patua scroll painting was revived in the
20th century. The nationalist freedom struggle influenced Indian painting and thereby
emerged the Bengal School of painting of Rabindranath Tagore, Nandalal Bose
and Jamini Roy. Amrita Sher Gil, Ram Kinker, Chintamoni Kar, RajaRavi Varma,
B.Venkatappa and Amina Ahmad also developed their unique styles of painting.
a) Architecture
The earliest example of Indian architecture was that of the urban Harappan civilization,
with its advanced town planning, the Great Bath, the Great Granary, the bronze
dancing girl and the bearded man of Mohenjo-daro. Other ancient architectural
marvels include the Asoka pillar, Sanchi Stupa, Gandhara, Mathura, Amarvati schools
of art, Iron pillar, Konarak Sun temple, Chola temples, Mahabalipuram rock-cut
temples, Meenakshi temple of Madurai., the historical forts at Golconda, Jaisalmer,
Gwalior and Ajmer.
Islamic architecture had begun in India during the Delhi Sultanate , of which the
Qutub Minar is the best example. The specimens of Mughal architecture are the
Humayun’s tomb, Agra fort, and Fatehpur Sikri. During Shah Jahan’ reign, (1628-
58) the Taj Mahal was constructed in memory of his beloved wife, Mumtazl. The
Red Fort built during the time of Jahangir was unique for its use of marble rather
than sandstone. The best examples of British architecture are St.Paul’s Cathedral,
St.John’s Church, St.Andrews Church, St.George’s Church, and Bycullah Church.
Bombay’s bungalow styled houses and colonial architecture were the main features
of British architecture.

1.7.7 Language and literature

Language is a key component of culture. It is the medium through which effective
communication takes place. Language is first learnt in the family and then formally
developed in school. If a person does not know how to speak, read and write,
he/she will be denied opportunities of development throughout his/her life. Therefore
education is closely linked to the development of language and literature. Knowledge
65
Changing Culture and of the mother tongue is vital because without it, culture and tradition would not be
Human Values
transmitted.
a) Indian Literature
Indian literature is one of the oldest literatures in the world. The earliest works
were composed to be sung or recited and were transmitted for many generations
before being written down. It began with the Rig Veda. Sanskrit literature therefore
includes the Vedas, Upanishads, Manusmriti, the epics, Mahabharata and Ramayana,
Kalidasa’s ‘Abhijanam Shakuntalam’. Classical Indian literature includes the Tamil
Sangam literature, Pali Canon, Jatakas, Dhammapadas. The Vaastu Shastra gives
details of architecture and town planning, and the Arthashastra is a treatise on political
science. Medieval literature includes the regional literature of Kannada, Telegu in
the 9th-11th centuries. Later literature in Marathi, Bengali, Hindi, Persian and Urdu
developed. During the period of British rule, a literary revolution occurred with
the influence of Western thought and the introduction of the printing press. The
freedom struggle and socio-religious reform movements led to the growth of Indian
literature, especially that of Ram Mohan Roy, and Swami Vivekananda.
Some of the important writers are Rabindranath Tagore(who won the Nobel prize
for Literature in 1913 for “Gitanjali”), ‘Dinkar’, Subramania Barathi, Bankim Chandra
Chattopadhyay, Munshi Premchand, Muhammad Iqbal, Devaki Nandan Khatri. In
modern India, famous writers are Girish Karnad, Indira Goswami, Mahasweta Devi,
Amrita Pritam, Qurratulain Hyder, T.S.Pillai, Vikram Seth, Arundhati Roy et al.
India’s linguistic diversity is well known. There are twenty two officially recognized
languages and many dialects.

1.7.8 National Symbols

The national symbols in India represent the Indian culture and tradition. They symbolize
unity, truth and patriotism. National symbols are distinctive to the country and children
should be encouraged to treat these symbols with love, respect and appreciation.
The national symbols are: the National Flag of India in saffron, white and green
with a twenty four spoke wheel at the centre; the National Bird as the Peacock;
the National Flower - the Lotus; the National Tree - the Fig tree; the National
Anthem: ‘Jana Gana Mana’; the National River: the Ganga The State Emblem is
the Lion Pillar of Asoka with ‘satyameve jayate’ inscribed on it; The four lions
on it represent power, courage and confidence.
Activity
Teachers should encourage students to draw, sculpt or make models of these symbols,
have brainstorming sessions on the importance of national symbols and describe
how they would feel if there were no national symbols. All these ideas and crafts
could then be organized as a display/debate/discussion.

1.8 VALUES IN CURRICULUM

Teachers are to be aware of integrating values into the curriculum in all subjects.
While teaching language and literature, the values underlying prose or poetry are
to be elicited. For example, in “The Selfish Giant” love, forgiveness and repentance
66 are implicit. “The Night of the Scorpion” by Nissim Ezekiel highlights the mother’s
stoicism and love for her children. Creative writing exercises help one to get in Indian Culture and
Human Values
touch with the deeper self and be authentic and reflective. Through history lessons,
students appreciate and acknowledge their past heritage, relate it to the present
and visualize the future. Students also become aware of the corruption of power
and exploitation in society. Civics can inculcate in students the value of citizenship,
their duty as well as their rights. In geography, students can focus on sustainable
development, issues of protection of the environment; interdependence, sharing of
natural resources. Discipline, verification, perseverance are values which may be
developed through science, technology and mathematics. Teachers may use storytelling
techniques, make excursions to local places of educational value, have debates,
discussions, dramas ;encourage students to work collaboratively and provide them
with opportunities of self-expression and analysis. For assessing students, teachers
need to observe their behaviour and responses in school and out of school situations.
Assessment can be done by the students themselves and also by their peers.

1.9 APPLICATION OF VALUES

At each moment of our lives, the values come alive. Given below are some incidents,
songs, stories that demonstrate the importance of values and Indian culture.
a) Nache Mayuri: Sudha Chandran
From the age of 3 years, Sudha Chandran (the actress in the popular Hindi film
Nache Mayuri) would dance on her own and by five years, she was enrolled in a
dance school. She soon became a famous dancer but tragedy struck. On May 2,
1981, Sudha was badly injured in a bus accident. In order to save her life, the leg
had to be amputated. Six months after the amputation, Sudha got an artificial leg
but moving this leg was often painful as she tried to dance. The pain became severe,
due to friction of the skin of the amputated leg and the artificial leg. She bravely
tolerated the pain and continued to practice her dance. On January 28, 1984, she
gave her first public performance after the accident and it was a great success. A
Telugu film “Mayuri” and Hindi film “Nache Mayuri” was made based on the story
of her life; with Sudha herself as the heroine in both the films. Sudha Chandran’s
commitment to the Indian classical dance of Bharatnatyam is closely interwoven
with her amazing courage and determination. Again her family gave her enormous
support. Not only did they assist her in developing her talent for dance from the
age of 5 but after the accident they never allowed her also to give up.
(www.disabilityindia.org/djstoriesaug06D.cfm)

1.9.1 Few more case-studies

There are people across the world that have lived and thrived despite whatever
disabilities they possessed. In fact, quite a few of them have been great contributors
throughout history and quite famous because of their accomplishments despite their
disabilities. Mentioned here are persons who were famous because of their
accomplishments which far outweighed any disability, whether he/she was born with
it or developed later in life.
a) Ludwig van Beethoven
Few musicians have ever made their mark when they are deaf. However, one Austrian/
German composer and piano virtuoso did just that after losing most of his hearing 67
Changing Culture and from tinnitus at the age of 20. Ludwig van Beethoven then used special hearing
Human Values
tubes and felt the vibrations of his piano to compose, which he did through a Classical,
a Heroic and, finally, a Romantic period after tutoring under some of the other
great composers in history, Mozart and Haydn. One of the most well-known
composers in history, his accomplishments are dazzling and spell-binding when taken
into consideration and which he was never able to hear himself.
b) Hellen Keller
Blind and deaf, this American was the first such person to graduate from college.
Famously tutored by Annie Sullivan, her life was chronicled in the play, “The Miracle
Worker.” After graduation, Keller became a noted speaker, author and crusader
for pacifism, women’s right to vote and birth control.
c) Stephen Hawking
Almost completely paralyzed by amyotrophic lateral sclerosis, British physicist Stephen
Hawking is an academic celebrity known for his theories concerning black holes
and his best-selling book “A Brief History of Time.” While few people could completely
grasp his concepts without an in-depth explanation, his theories have become as
well-known as Galileo, Newton and Einstein in the scientific community. Coincidentally,
there are a number of television geeks that know him as some famous scientist
from animated sitcoms such as “The Simpsons,” “Futurama” and “Family Guy.”
d) Franklin Roosevelt
The only American President to ever serve more than two terms, Franklin D.
Roosevelt was paralyzed from the waist down by a form of polio or Guillain-Barré
syndrome in 1921. While the actual disease that left him bound to a wheelchair
has not been verified with 100 percent accuracy, Roosevelt is known as one of
the greatest presidents in American history leading the population through many
tumultuous times. The Great Depression and World War II were two of the worst
periods in American history known for their volatility and the loss of both human
lives and many Americans’ livelihoods. However, Roosevelt was the man for the
job leading America through these times with confidence and grace that was not
marred by his disability. And like Heller, he is also currently featured on an American
coin – the dime.

1.10 VALUE CONFLICT

When our values come in conflict with each other, what can we do then?
Often we carry within us many prejudices or wrong beliefs and do not think whether
these are right or wrong. It maybe that we have been practicing this custom or
exercising this belief unthinkingly for years and have never asked ourselves why
we do so. It is not that moral conflicts cannot be resolved. In some cases, each
party can heighten its understanding of the others world-view through new forms
of communication. Commonalities can be searched in the midst of differences and
a negotiable ground established. Through the form and context of dialogues like
respectful communication, empathic listening, improved understanding and respect
the moral conflicts or disagreements can be lessened in a constructive manner. Thus
conflicts can be managed in a way that minimizes the costs to both parties.
68
Given below is an instance of a conflict situation arising based on prejudice and Indian Culture and
Human Values
superstition.
a) Ganesh and Ustadji
Ganesh’s mother refused to let him take up the free training offered by Ustad Nasir
Khan who was famous flutist. Ultimately she agreed after being persuaded by the
other family members. She realized that Ganesh truly loved the flute and to deprive
him of the honor of being trained by Ustadji, would be a great loss for him. In this
situation, initially Ganesh’s mother was prejudiced against Ustadji because he was
from a different religion but ultimately her love for her son, tolerance and appreciation
helped her to overcome the prejudice. Ganesh and Ustadji’s patience, love for music,
commitment and dedication won in the end.

Check Your Progress 2

(i) How are values integrated in teaching of history?
....................................................................................................
....................................................................................................
(ii) What is the example given for resolving conflict?
....................................................................................................
....................................................................................................
(iii) What are the famous classical dances of Tamil Nadu, Assam, Orissa, Kerala
and Andhra Pradesh?
....................................................................................................
....................................................................................................
(iv) Examine the values list and choose values which helped Sudha Chandran
overcome her problem.
....................................................................................................
....................................................................................................
(v) Name the eminent persons who despite their disabilities succeeded in life.
....................................................................................................
....................................................................................................

1.11 LET US SUM UP

Indian culture is more than five thousand years old and is one of the few ancient
cultures that still survive today.Language, arts, spirituality, music, dance, literature
all form a part of this culture. Indian culture has responded differently to influences
of different cultures, especially those of invaders and it has preserved, absorbed
and assimilated the different elements and this is the secret of the success of Indian
culture and civilization. Inspite of its diversity, there is a ‘fundamental unity’ which 69
Changing Culture and makes it unique. Indian culture has many different parts and each is closely related
Human Values
with the other and has intricately woven values. Families are essential in preserving
and transmitting culture. It is in the family that the child first experiences and absorbs
the values of sharing, caring, unselfishness, tolerance. Unity, loyalty, integrity are
key features of an Indian family with emphasis on interdependence and concern
for others. In India, food is valued not only because it is nutritious but also for it is
a gift from god. Clothes are associated with tradition, diversity of culture. The national
symbols in India symbolize unity, truth and patriotism. National symbols are distinctive
to the country. Teachers are to be aware of integrating values into the curriculum
in all subjects. Often we carry within us many prejudices or wrong beliefs and do
not think whether these are right or wrong.

1.12 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) Madhubani painting, Mysore painting, Rajput painting, Tanjore painting etc.
(ii) In India food is valued not only because it is nutritious but also it is believed
to be a gift from God. It is varied and from childhood children are trained not
to waste food and to share food with family and friends.
Check Your Progress 2
(i) Through history lessons students appreciate and acknowledge their past heritage
relate it to the present and visualize the future.
(ii) It is the story of Ganesh and Ustadji which speak of the values of love for
music, spirit of commitment and dedication that help to resolve prejudice.
(iii) The Classical dance of Tamil Nadu is Bharatnatyam; of Assam, it is Sattriya;
of Orissa it is Odissi; of Kerala it is Kathakali and of Andhra Pradesh, it is
Kuchipudi.
(iii) Some of the values which helped Sudha overcome her problem, are hard work,
determination, responsibility, self-discipline, focus on work, faith, trust, sincerity.
(iv) Stephen Hawking, Beethoven, Helen Keller, and Franklin Roosevelt.

1.13 REFERENCES
Bakshi P.M. (2000). The Constitution of India Universal Law Publishing
Co.Pvt.Ltd.
Basham A.L. (2007). The illustrated cultural history of India;
Basham A.L. (2004). The wonder that was India;Picador;London
Mazumdar R.C, Dutta K.K., Rai Chowdhury (2008). An Advanced history of
India; Macmillan; Delhi
Mazumdar R.C. (2003). Ancient India; Motilal Banarsidass publishers Pv. Ltd.,
Delhi
Radhakrishnan S. (2009). Indian Philosophy (Vol. 1), 2nd Edition, OUP, Delhi
70 Smith V.A.(ed) Spear P.;1981; The Oxford history of India; OUP, U.S.A.
Tammita-Delgoda S. (2003). A Traveller’s History of India; Series Editor Indian Culture and
Human Values
Denis Judd,NewYork,U.S.A.
Tylor E.B. (1974). Primitive culture: researches into the development of
mythology, philosophy, religion, art, and custom. New York: Gordon Press.
Online sources:
www.disabilityindia.org/djstoriesaug06D. http://www.encyclopedia.comcfm
www.highbeam.com/doc/1G1-78400910.html
http://www.encyclopedia.com
http://www.toptenz.net

71
Changing Culture and
Human Values UNIT 2 VALUES ENSHRINED IN INDIAN
PHILOSOPHY
Structure
2.1 Introduction
2.2 Objectives
2.3 Philosophy
2.4 Indian Philosophy
2.4.1 Important Concepts of Indian Philosophy
2.4.2 The Aim of Indian Philosophy
2.5 History of Indian Philosophy
2.6 Different Schools of Indian Philosophy
2.6.1 Nyaya and Vaisesika - philosophy and values
2.6.2 Samkhya and Yoga - philosophy and values
2.6.3 Mimamsa and Vedanta- philosophy and values
2.6.4 Visistadvaita and the Upanishads- their philosophy and values
2.6.5 The Heterodox schools: philosophy and values
2.7 Bhakti, Sikhism, Islam and Sufism and Christianity
2.8 Modern Indian philosophy
2.9 Let Us Sum Up
2.10 Answers to Check Your Progress
2.11 References

2.1 INTRODUCTION
We often search for answers to open-ended questions such as does God exist?
Why do human beings suffer pain? Why is there so much sickness and disease?
What is knowledge? What is a value? Are values eternal? And so on. These questions
that seek truth are philosophical questions. Philosophy is needed for properly
understanding one’s relationship with the external world; to free one from fear and
from the primitive instinct of self-preservation; as well as to explore and develop
one’s innate potential and live in peace and happiness. Great spiritual leaders of
the world have tried to give us answers to these questions. In this unit, we will try
to introduce you to Indian philosophy: its aims and key concepts. Then, with the
help of some examples, we will try to identify some of the values that are enshrined
in Indian philosophy.

2.2 OBJECTIVES
After studying this unit, you are expected to:
 define the term philosophy ;
 identify the philosophy of your life;
72
  define Indian philosophy; Values Enshrined in
Indian Philosophy
 identify and relate to the key concepts of Indian philosophy;
 identify the aims of Indian philosophy;
 organize and analyze the main concepts of different schools of Indian
philosophy and the underlying values;
 extrapolate values from the major Indian philosophical texts and encourage
students to identify, explore, discuss ideas/views through debates, panel
discussions, and apply the values of Indian philosophy in day to day life

2.3 PHILOSOPHY
The word Philosophy can be traced to the ancient Greek word “philosophia”
which means “love of wisdom.” Philosophy is the systematic study of basic ideas
such as truth, existence, reality, freedom, thought and action, the universe and the
role of the individual, the fundamental reason or cause of everything, and the meaning
of life. Philosophers search for answers to these fundamental questions while adopting
a rational and systematic approach. Philosophy is constituted by studies in many
areas like –Metaphysics: pertaining to the nature of reality, existence, universe, etc.
Epistemology: involving the study of nature of knowledge, truth and the like. Ethics,
i.e. moral philosophy, is concerned with morality and values and is of immediate
concern to us for this unit. There are also other branches of philosophy such as aesthetics,
logic and so on. In this unit we shall discuss philosophy only in the context of values.
In a layman’s language, philosophy could be interpreted as the outlook towards
life and its complexities. It may be that you believe in honesty, hard work, not hurting
others, being kind to all, having respect for elders, in putting up a fight against social
injustice. These values and beliefs form the philosophy of your life. Your philosophy
of life is therefore closely related to your values, the traditions that you follow and
are related to your religious beliefs. However, in a secular country like India it is
preferable to draw values from secular sources and those that are universally accepted
rather than any one particular religion.Western philosophy has many schools of thought
which have evolved over period of time and so has the Indian philosophy. In this
unit we shall restrict our discussion to Indian philosophy.

2.4 INDIAN PHILOSOPHY

Indian philosophy refers to different philosophical traditions of the Indian subcontinent
from about B.C.1500 and continuing into the 20th century by individuals like Sri.
Aurobindo, Rabindranath Tagore, Mahatma Gandhi, Dr.S.Radhakrishnan, Sri
Ramakrishna Paramahansa, Swami Vivekananda, Mother Teresa, J. Krishnamurti
among others. These include Hindu philosophy, Buddhist philosophy, and Jain
philosophy. At a broader level, it also includes Bhakti tradition, Sikhism, Sufism
and reactions to the influence of Islam, Christianity, and Zoroastrianism.

2.4.1 Important Concepts of Indian Philosophy

Dharma, moksha, karma, and atman are important concepts of Indian philosophy.
Dharma refers to the cosmic order as a whole, for which individuals have to perform
73
Changing Culture and their Karma i.e. action/duties correctly. Otherwise there is a breakdown of dharma
Human Values
or adharma. (In Buddhism, Dharma refers to the teachings of Buddha). Atman
refers to soul or self.
Karma refers to action or duty.Moksha is salvation. These concepts are to be analyzed
scientifically, rationally and not accepted blindly. All these four concepts are interrelated.
e.g. the indiscriminate destruction of nature by man has led to an imbalance in nature
which has created problems of global warming and unusual natural disasters. Since
man has not performed his/her duties (karma) in preserving nature, there is imbalance
of nature and the cosmic whole (dharma) is affected. A person is reborn to make
amends for the wrong done in the earlier life. This brings us to the idea of sustainable
development which also takes on a spiritual dimension.
The performance of duties correctly is an important value that is integral to the
Indian philosophy. How can you perform your duties correctly? The Bhagavad-
Gita suggests that one should do the task, however small it is, with concentration,
determination, fairness, honesty, with respect for each other and always conscious
of the reason for doing something in a particular way. It is believed that each action
has a positive or negative aspect and the correctness or lack of correctness of the
action would influence the future lives one is born into. Therefore “as you sow, so
you reap”. The Gita also advises detachment from the results of the action taken
and thus advises carrying out duties without worrying about the results.
Teachers can encourage students to apply this value of detachment in their lives.
Students can be asked to identify their most important duty to themselves, their
family, their teacher, school, friend, country. As students their primary duty is to
study and perform well. If they concentrate in class, do their work regularly and
learn, then automatically good results will follow. There is a greater need to reflect
on their effort, concentration, and performance and compete with themselves and
not with others. (Cyril, 2005)

2.4.2 The Aim of Indian Philosophy

Indian philosophy is often referred to as a ‘darshana’ which comes from the word
‘drish’or ‘to see’ (Radhakrishnan, 2009). It is assumed that one, who follows it,
should be able to “see” the truth. (Hamilton 2001) and lead life in accordance with
the truth perceived. Some of the Indian Philosophical schools (Astik) believe in
God while the Nastik schools of thought do not. Some schools of Indian philosophy
are pro-Vedic like Sankhya, Yoga, Nyaya and Vaishesika, etc. The anti-Vedic
schools of thought include Charvaka, Buddha and Jain philosophies. However, Indian
philosophy has certain common features. For instance, its quest for spiritual progress
is a predominant characteristic. Thus many Indian Philosophical schools believe in
soul and the need for its enlightenment. It transcends thoughts, based on religion
and those upholding merely ethics. Apart from seeking higher attainments like ‘moksha’,
i.e. spiritual progress, Indian philosophy also seeks truth and knowledge, explains
and upholds ethics. Thereby it is a source of morals and values to guide human
life. Happiness is a key value and Indian philosophy offers strategies to ensure
happiness.
Buddha suggested the eight fold path (Astanga Marga) as solution for all worldly
troubles, pains and sorrows. It thus seeks liberation from vices, ignorance and worldly
miseries. Though Indian philosophy emphasizes the need for individual (meditation)
74
Sadhana for liberating the mind, at the same time it seeks universal wellbeing. Values Enshrined in
Indian Philosophy
Philosophers like Shankara, Mahavira and Buddha, Gandhi, Tagore, Sri Aurobindo,
and many others were essentially social reformers.
Most of the Indian philosophies believe in the theory of karma. According to this
theory, the results of actions (Karma) of this life and the past life direct the course
of our life. Liberation is emancipation from the bondage of Karma. However, there
are exceptions. The Charvaka School does not believe in karma and rebirth. Hence,
the word ‘Dharma’ in India has a wide connotation. Emancipation from miseries
and ignorance is the common pursuit of both Darshan and Dharma. There is synergy
between philosophy and religion.

2.5 HISTORY OF INDIAN PHILOSOPHY

3300 years of Indian Philosophy: B.C. 1500 – 1800 A.D.

a) B.C.1500-B.C.500- the Vedas and Upanishads- Vedic period

b) B.C.600-200A.D.- the Jaina, the Buddha, the Bhagavad Gita, the Manu
Smriti, the rise of the orthodox Darshanas- Epic period.
c) 200 A.D. - Nagarjuna and the rise of Mahayana Buddhism -Sutra period.
d) 600 A.D. - Shankaracharya Scholastic period and the rise of Vedanta.
e) post-900 A.D. - rise of other Vedantic schools: Visishtadvaita, Dvaita, etc.

2.5.1 The Vedic Period

The Vedic literature B.C.1500 – B.C.500 consists of (i) the Samhitas (ii) the
Brahmanas and (iii) the Aryanakas and Upanishads (Mazumdar, 1994). There are
four main Samhitas or collection of hymns in praise of God–Rig Veda Samhitas,
Atharva Veda Samhita, Sama Veda Samhita and Yajur Veda Samhita. The Rig
Veda is a collection of 1028 hymns; the Atharva Veda is a collection of spells and
charms; the Sama Veda is a collection of songs mostly from the Rig Veda and the
Yajur Veda consisting of many sacrificial formulas, rituals. The word Veda means
“knowledge”. The Vedas developed over many centuries and was orally passed
from generation to generation. Therefore the Vedas are also known as “Sruti” or
‘that which is heard’. (Mazumdar, 1994)
The Vedas are a rich source of values for all and especially for the teaching community.
‘Om. May [He] protect us both. May [Brahman] bestow upon us both the
fruit of knowledge. May we both obtain energy to acquire knowledge? May
what we both study reveal the truth. May we cherish no evil feeling towards
each other? Om Peace! Peace! Peace!’4. Taittriya Aranyaka, 8.1.1.
This special prayer recognizes the special bond shared by teachers and students
and the values of knowledge, truth, peace and harmony. While the Vedas encourage
you to respect elders, it also encourages critical thinking and analysis. Honesty is
immensely valued. ‘Tread on the path of truth.’ (11. Yajur Veda, 7.45). Students
are to be consistently made aware of the need for the protection and
preservation of nature.’ Earth is my mother; I am a son of the soil.’ (21. Atharva
75
Changing Culture and Veda, 12.1.12) Citizenship and patriotism are key values which teachers can
Human Values
encourage in the students. ‘Serve thy motherland.’ (22. Rig Veda, 10.18.10)

2.6 DIFFERENT SCHOOLS OF INDIAN

PHILOSOPHY
Classical Indian philosophy can be divided into “orthodox” or astika and “heterodox”
or nastika schools.
A) Orthodox Schools
There are six Orthodox schools of philosophy
i) Nyaya, the school of logic started by Aksapada Gautama in the Nyaya Sutra
in B.C. 2ndcentury.
ii) Vaisesika, the atomist school started in the B.C. 2nd - 4th century by Uluka
Kanada in the Vaisesika Sutra.
iii) Samkhya, the enumeration school founded by Kapila before B.C. 2nd century.
iv) Yoga, the school of Patanjali in theYoga Sutra of the 2nd century B.C.
v) Purva Mimamsa , the interpretation of the Vedic text with emphasis on Vedic
ritual. This began with the Sutras of Jaimini in B.C.2nd century.
vi) Vedanta, based on the Upanishads with emphasis on Vedic philosophy. The
Vedantas form the end of the Vedas. The basic Vedanta text is Badarayana’s
Brahma Sutras or Vedanta Sutra written in the beginning of the Christian era.
B) Heterodox schools
These do not accept the authority of the Vedas and are therefore described as
Nastikas. These are Buddhism, Jainism and Carvakas.

2.6.1 Nyaya and Vaisesika: Philosophy and Values

a) The Nyaya school of Logic introduced a method based on scientific rules of
reasoning, by which certain knowledge could be arrived at regarding the object of
enquiry. Therefore the skill of logic and reasoning is developed and the values of
verification, fairness, caution are encouraged.
There are 5 steps of Inference by which we can arrive at this knowledge. (a)
Proposition of a Statement that has to be proved (b) Reason (c) Example (d)
Application (e) Conclusion.
The following example will help you understand this better. (a) Proposition: - There
is a fire on the mountain. (b) Reason:-Because there is smoke above it. (c) Example:-
Where there is smoke, there is fire as in the kitchen. (d)Application: - This is the
case with the mountain. (e) Conclusion:-There is a fire on it. More importantly,
this enquiry could only be made under certain conditions (a) An enquiry was to be
undertaken only when a doubt existed, (b) there was the possibility of a certain
outcome, (c) there was a proper purpose for the enquiry and (d) it must contribute
to the highest good.
76
When there is a conflict we can use these parameters to deal with it. We can use Values Enshrined in
Indian Philosophy
the five steps of inference to prove a statement, both in academics and in practical
life. This also shows the values of organization, purpose and clarification. Teachers
are to encourage students to think critically, be non-judgemental and develop a
scientific temper through different methods e.g. project work, debates, brainstorming
activities.
b) Vaisesika School of individual characteristics deals with physics and the basic
idea that nature is atomic. Nature is made up of atoms which are separate from
the soul. Therefore there is “dualism” or the existence of two separate parts- matter
and soul. Substances and qualities co-exist. For instance a rose cannot exist without
the quality of color; therefore ‘a red rose”. Vaisesika gives us a six-fold view of
perception. (i) substance–e.g. Jumbo, the dog (ii) quality–color, shape (iii) action–
barking (iv) part of a larger family: dogs (v) uniqueness–maybe it has a white patch
in the centre of its forehead (vi) unification or synthesis of all these 5 features leads
to recognizing Jumbo the dog. This is especially useful in the teaching of science,
mathematics, geography. Values of uniqueness and individualism are recognized and
a strong sense of identity develops. Through both synthesis and analysis we can
understand both ourselves and the world around us.

2.6.2 Samkhya and Yoga - Philosophy and Values

a) Samkhya
The Samkhya school of Enumeration of Kapila is one of the oldest of the six darshanas
and the first rational system in the world. The Samkhya Karika begins by stating,
“it is because of the anguish of suffering that the desire arises to know how to
overcome it”. To overcome suffering, a special kind of knowledge is required which
helps us to discriminate. Through analysis and discernment one overcomes suffering.
Values of learning and discernment are stressed. There are 25 basic tattvas or
principles of the universe and it describes the methods by which we can know
and analyze these principles and their nature. Samkhya philosophy claims that the
effect lies in the cause, e.g. drop a glass and it breaks into pieces. If you had not
dropped it, then the glass would not have broken. From this example, it can be
inferred that an individual has to take responsibility for his/her own action. The
teacher has to nurture the best potential of the student. This can be achieved if
the teacher uses different learning strategies to develop the multiple intelligences
of the child.
According to Samkhya philosophy, our perception is limited to our five senses and
learning has to take place experientially using these five senses. Learning should
be open-ended, experiential, based on reason. Accordingly, teachers should
incorporate hands-on learning, projects, debates, discussion, drama, exhibitions
as much as possible.
In a world of change, happiness is the result of a temporary relation to certain
things which produces a favorable condition in our mind at that point of time. Once,
we accept that absolute happiness is not possible; we can discipline ourselves to
have fewer expectations and consequently be less disappointed. According to
Samkhya philosophy, only a healthy and focused individual can attain salvation.
Therefore science, arts and yoga are integral to the curriculum.
77
Changing Culture and b) Yoga
Human Values
The word “yoga” comes from the Sanskrit word “yuj” or ‘to yoke’ or ‘to attach
yourself to the task at hand with great discipline’ (Hamilton, 2001); unite the mind
and body; individual and God. The school of Yoga lays more stress on spiritual
discipline or application. We are led astray by our senses; yoga helps us to attain
control, calm and gain inner perception. The aim of yoga is to control the activities
of the mind “citta-vritti-nirodha”’.(Yoga Sutra 1.1-2) The training of the yogi
was divided into 8 stages in the Raja Yoga which included self-control, observance,
posture, pranayama or control of breath, restraint of the mind by concentration on
a single object, meditation and deep meditation. Yoga is a life-long discipline and
the earlier the child is introduced to it, all the better. Yoga increases self-discipline,
self-control, concentration, reduces stress and enables one to control emotions.

Check Your Progress 1

(i) What are the different schools of Indian Philosophy?
....................................................................................................
....................................................................................................
(ii) Describe in brief the aims of Indian Philosophy?
....................................................................................................
....................................................................................................

2.6.3 Mimamsa and Vedanta: Philosophy and Values

a) Mimamsa
By the 8th century A.D., the Mimamsa School had merged with the Vedanta.
Mimamsa philosophy (darshana) was different from all the other schools for it was
a school of enquiry and not a school of salvation. Its original purpose was to explain
the Vedas.
b) The Vedantas
The Vedantas form the end of the Vedas and are the most important of the six
darshanas. Many features of modern Hinduism and philosophy are taken from the
Vedantas and its sub-schools. In the 8th century A.D, Sankara’s commentaries on
Badarayana’s Brahma Sutras introduced the concept of ‘Advaita’ non-duality or
monism (i.e. allowing no second).There is only one being and that is Brahman, who
is the essence of one Universe. Everything is Brahman and therefore one’s self or
atman is also Brahman, “atman is Brahman”. There are two kinds of truths-conventional
and absolute. At the everyday level of truth, the world was created by Brahman
and gradually evolved. But at the highest level, truth was that, the world including
the gods was unreal; an illusion, the only reality was Brahman. Ankara gives a
simple example to explain this. A traveler saw a coiled rope, and thought it was a
snake. The false snake seemed real to him and had a real effect on him. He probably
began to sweat, his throat became dry, and his heart beat faster. He was frightened
and only when he actually touched the rope, that his false idea was removed and
78 he stopped being fearful. Therefore our ignorance causes the false idea. It is only
when our ignorance is removed, that we realize the absolute truth. This desire for Values Enshrined in
Indian Philosophy
knowledge, the need to ask questions, seek answers is to be inculcated in the students
by appropriate tools of pedagogy. Students are to be motivated to read and develop
a love for books, fiction and non-fiction; analyze the information, do research in
their lesson planning. Teachers are to schedule debates, discussions, critical questions,
interactive sessions; enabling the students to arrive at their own conclusions and
make informed decisions. In this way many prejudices and superstitions can be
removed and the students will emerge as more responsible citizens.

2.6.4 Visistadvaita and the Upanishads

a) Visistadvaita
In the Pancaratra system, the soul is one with God but also exists separately. This
was further developed by Ramanuja, in the 11th – 12th century A.D. He developed
the concept of bhakti yoga, through intense devotion, the devotee realizes that he
is a part of God and surrenders himself or herself completely to God. The soul is
one with God but separate as well. Therefore his system is known as the
“Visistadvaita”system or “qualified monism”. The relationship is between the Brahman,
the God and the individual devotee. Just as a rose cannot exist without color so
Brahman cannot exist without the ‘selves’ or the devotee who is His creation. Through
the practice of Yoga – Karmayoga (yoga of work), Jnanyoga (yoga of knowledge)
and Bhaktiyoga (yoga of devotion) a person can attain salvation. Vedanta is still
a “living school”. Among its many followers are Sri Aurobindo, SwamiVivekananda,
and Dr.S.Radhakrishnan. In 1893, Vivekananda introduced the concept of Advaita
Vedanta as Hinduism to the West, at the World Council of Religions in Chicago.
(Hamilton 2001) and in setting up the Ramakrishna Mission.
b) The Upanishads
The Upanishads are believed to have been revealed by the Gods. Upanishad is a
Sanskrit word derived from ‘Upa’ which means ‘near’, ‘ni’ meaning ‘down’, and
‘sad’ meaning ‘to sit’. One “sits down near” a spiritual teacher or ‘guru’ as in the
‘Guru-shishya tradition’. Students are to become familiar with the concept of a
loving and a forgiving God. Students can be encouraged to relate to God in their
own ways; maybe as a friend whom they can talk to daily and share their joys
and sorrows.
Teachers may plan activities which instill all the four values while teaching. Visits
to or exhibitions on historical places of worship can be organized. Students can
initiate and become involved in small service activities e.g.organise a mela for 30
poor children of the locality.

2.6.5 The Heterodox Schools : Philosophy and Values

These schools do not accept the authority of the Vedas and God and are therefore
described as Nastikas. These are Buddhism, Jainism and Carvakas. Buddhism and
Jainism challenged the predominance of the Brahmins in Indian society; economics
and politics. These were two of the many protest movements of B.C. 6th century.
a) Buddhism
Buddhist philosophy is a system of beliefs based on the teachings of Siddhartha
Gautama, later known as the Buddha. Buddhism is a religion that stresses on religious 79
Changing Culture and tolerance. In Buddhist philosophy, the three features of the universe are known
Human Values
as ‘the three marks of existence’. Yet, there is no immortal soul (dhammapada
277-9)
b) Jainism
Jainism is one of the world‘s oldest religions. The 24th Tirthankara, Mahavira in
B.C. 550 in Bihar in northern India, was a contemporary of Gautama Buddha.
The Jain philosophy is based on the idea that one has to conquer the negative aspects
of human nature in order to realize the truth. The interaction between Jiva (living)
and the Ajiva (non-living such as chair, tables) is responsible for the evolution of
the universe. When the soul is stripped of all its Ajiva bondage, it becomes pure
and attains liberation (Mukti). Jainism stresses on self-discipline, self-control; positive
thinking in its disciples. It values non-violence and gives dignity and respect even
to non-living objects.

2.7 BHAKTI, SIKHISM, ISLAM AND SUFISM,

CHRISTIANITY AND MODERN PHILOSOPHY
a) Bhakti
The Bhakti movement in India, from 7th -13th century A.D, gave more importance
to devotion and practice of values than rituals. It is very important to realize that
devotion to one God did not mean that you could not worship another. In this way
it encouraged tolerance and love for all religions. Famous Bhakti saints are
Shankaracharya, Ramanuja, Ramananda, Kabir, Srichaitanya, and Mirabai. The
bhakti movement focused on the values of love, devotion and tolerance.
b) Sikhism
Sikhism was started by Guru Nanak. It was based on bhakti and rejected the
supremacy of the Brahmins. Guru Nanak’s teaching is practiced in three ways:
Chanting (Naam Japna) the Holy Name and thus remembering God at all times,
ceaseless devotion to God,: Earning (Kirat Karo) or making a living honestly without
exploitation or fraud and Sharing with others (Vand Chakko), helping those in need.
Nanak believed in the oneness of God, the Muslim God, Allah and the Hindu God.
c) Islam
When Islam was introduced in India by the Muslims in the 8th century A.D. both
Hinduism and Islam had co-existed for centuries. The Mughal Emperor Akbar’s
‘Din-i-Ilahi’ was an attempt to form a new religious policy taking the best practices
of all religions. In Islam from the 8th -12th centuries A.D., two main philosophical
thoughts were (a) Kalam, which dealt with Islamic theological questions, and (b)
Falsafa, that was influenced by the Greek philosophy of Aristotle and Plato. In
Islam washing oneself before prayers, regularity of prayers, fasting in the month of
Ramzan and zakat or an obligatory payment for charitable purposes are very
important. Therefore the values of cleanliness, fasting and charity are highlighted.
d) Sufism
The highest example of Islamic philosophy is Sufism. Sufism developed in India
in the 13th – 15th centuries A.D. It is the mystical aspect of Islam and was influenced
80
by the Greek philosophy of Aristotle and Plato. Sufis believed that all religions are Values Enshrined in
Indian Philosophy
‘the manifestation of the desire to know the truth’. In Sufism, devotees seek divine
love and knowledge through the direct personal experience of God with the help
of a Pir or guru. It says that through self-control and loving devotion to God it is
possible to unite with God. Some famous Sufi saints are Nizamuddin Auliya, Nasiruddin
Chirag, and Khwaja Moinuddin Chisthi.
e) Christianity
Christianity in India is believed to have started as early as 52 A.D. In Christian
philosophy God is the beginning and the end. There is nothing greater than God.
Christians believe in the idea of the Holy Trinity of the Father, the Son and the
Holy Spirit. While God has given human beings the gifts of intelligence and free
will, man is living in a state of wrong doing from which s/he has to be saved or
redeemed. This salvation or redemption is possible only through Jesus Christ who
died on the cross to save mankind. The concept of resurrection and eternal life
after death is essential to Christianity. ‘Love thy neighbor as thyself’, ‘forgive us
our sins as we forgive those who sin against us’ is an essential part of the Lord’s
Prayer. Therefore, honesty, forgiveness, and freedom to make choices–these are
some of the important values of Christianity.

2.8 MODERN INDIAN PHILOSOPHY

In the 19th century A.D. there were major socio-religious reform movements in
India. For the first time, Indians were exposed to the liberal Western philosophy
of Bentham, Mill, and Locke. A pioneer of the Bengal Renaissance, Raja Rammohan
Roy set up the Brahmo Samaj. Those who contributed to Indian philosophy in
the 20th century were Rabindranath Tagore, Mohammad Iqbal, Sri Aurobindo Ghosh,
Mahatma Gandhi, and Dr.S.Radhakrishnan. Rabindranath Tagore placed love above
knowledge and society above the state. Mahatma Gandhi firmly believed in “Truth
is God” and not “God is Truth”. He lived out his principle of Ahimsa or non-violence
in thought, word and deed. He used it effectively in politics and in his fight against
social, economical and political injustice. The values of rationalism, equality,
individualism underlying western philosophy influenced modern Indian thinkers. The
oneness of god, love, service, perfection, truth, non-violence are essential values
of modern Indian philosophy.

Check Your Progress 2

(i) Describe Sufism?
....................................................................................................
....................................................................................................

(ii) Name some major modern Indian philosophers?

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81
Changing Culture and
Human Values 2.9 LET US SUM UP
Indian philosophy is very old and includes Hindu philosophy, Buddhist philosophy,
and philosophy. At a broader level, it includes the Bhakti tradition, Sikhism, Sufism
and the reaction to the influence of Islam, Christianity, Zoroastrianism. Indian
philosophy aims at helping one to see the truth. The four main concepts of Indian
philosophy are dharma, moksha, karma, and atman. The performance of duties
correctly is an important value that is integral to Indian philosophy. The Vedic period
is rich in Indian philosophy and literature. The Vedas were created by Brahma while
the Vedangas were composed by human beings. Astika and Nastika are the two
schools of Classical Indian philosophy. There are six Astika schools of philosophy.
Buddhism,Jainism and Charvakas are the Nastika Schools of philosophy. The
Samkhya school of Enumeration and the Yoga school unite the mind and body;
individual and God. The school of Yoga lays more stress on spiritual discipline or
application. The Vedantas form the end of the Vedas. Many features of modern
Hinduism and philosophy are taken from the Vedantas and its sub-schools.
Vedanta is still a “living school”. The Upanishads are believed to have been revealed
by the Gods secret scriptures taught by a guru to his disciples. In the Bhakti movement
in India, from the 7th-13th century A.D., devotion and practice was more important
than ritual.
Sikhism was started by Guru Nanak. It was based on bhakti and rejected the
supremacy of the Brahmins. Islam was introduced in India by the Muslims in the
8th century A.D., both Hinduism and Islam co-existed for centuries. The highest
example of Islamic philosophy is Sufism. In Sufism, devotees seek divine love and
knowledge through the direct personal experience of God with the help of a Pir
or guru. Christianity in India is believed to have started as early as 52 A.D. In
the 19th century A.D., there were major socio-religious reform movements in India
which created many modern thinkers in India. Swami Vivekananda revived the
dynamism inherent in Hinduism. He set up the Ramakrishna Mission in 1897 A.D.
Indian values are a rich source of values–tolerance, forgiveness, devotion, scientific
temper, non-violence, truth, humility, detachment and many others. We have to be
aware of our rich tradition and preserve it.

2.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) The different Schools of Indian Philosophy are Orthodox and Heterodox Schools.
(ii) Apart from seeking higher attainments of the Moksha, i.e. spiritual progress,
Indian philosophy seeks truth and knowledge.
Check Your Progress 2
(i) Sufism was developed in India in the 13 th-15th centuries. It is the mystical
aspect of Islam. In Sufism devotees divine love and knowledge through the
direct personal experience of God with the help of a Pir or Guru.
(ii) Modern Indian philosophers are Raja Rammohan Roy, Rabindranath Tagore,
Mohammad Iqbal, Aurobindo Ghosh, M.K.s Gandhi and Dr.S.Radhakrishnan.
82
 Values Enshrined in
2.11 REFERENCES Indian Philosophy

Basham A.L. (2004). The wonder that was India; 3rd revised edition Picador;
London
Carman J. (1974). Theology of Ramanuja: Yale University Press: USA
Dasgupta S.(1975). A History of Indian Philosophy, Volume III. Motilal Banasidass
Delhi
Hamilton S. (2001). Indian philosophy: a very short Introduction; OUP New
York
Hiriyanna M. (1985). Essentials of Indian philosophy: George Allen and Unwin;
London
Knott K. (1998). Hinduism: A very short Introduction: OUP New York
Mazumdar R.C. (1994). Ancient India Motilal Benarassidas Publishers pvt. ltd:
Delhi
Radhakrishnan, S. (2009) Indian Philosophy (Vol. 1 &2), 2nd Edition, OUP, Delhi
Srinivasa C., S. M. (2000). Vaisnavism, Its Philosophy, Theology and Religious
Discipline; Motilal Banarsidass; Delhi
Online Sources:
http://www.britannica.com/eb/
“Christianity.” Encyclopædia Britannica. 2009. Encyclopaedia Britannica Online.
Retrieved 08 Nov. 2009.http://www.britannica.com/EBchecked/topic/115240/
Christianity retrieved 08 Nov.2009
chishtihijazi.wordpress.com/.../chirag-e-dehlawi-hazrat-khawaja-nasiruddin-
mahmood-ra/ - Retrieved Jan 30th 2011
www.dargahsharif.com/k4%20mehboobpak.html Retrieved Jan 30th 2011
www.surrenderworks.com/silsilas/chishtia_aliya.html Retrieved Jan 30th 2011
www.sufiorder.org/EthicsGuidelines.pdf retrieved February 4th 2011

83
Changing Culture and
Human Values UNIT 3 CULTURAL PLURALISM IN INDIAN
SOCIETY
Structure
3.1 Introduction
3.2 Objectives
3.3 Civilization and Culture
3.4 Plurality of Identities
3.5 The Cultural Diversity and the Richness of India.
3.6 Cultural Pluralism in India
3.7 Cultural Pluralism and the Indian Constitution
3.8 Values Underlying Cultural Pluralism
3.9 The Challenges of Living in a Culturally Pluralistic Society
3.10 Activities for Children
3.11 Let Us Sum Up
3.12 Answers to Check Your Progress
3.13 References

3.1 INTRODUCTION
The units you have read so far in this block are on Indian culture and its philosophy
as sources of values. In this unit we shall discuss values in the context of pluralism
in the Indian culture. Imagine how boring it would be if all of us would wear the
same clothes, speak the same language, and eat the same type of food! Fortunately,
for those who live in India, there is a rich variety of food, clothes, customs languages,
literature, festivals, music, art and dance. This variety is a result of the different
historical, political and cultural influences, which have occurred in India in the
last 5000 years. Schools need to ensure that children not only tolerate but also
respect differences, appreciate the diversity while have a feeling of unity. Therefore,
activities need to be integrated into the curriculum so that children can develop
such values. We shall focus on these aspects in this unit.

3.2 OBJECTIVES

After studying this unit, you are expected to:

 discuss culture and civilization;
 appreciate plurality of identities;
 explain cultural pluralism in India;
 explain the role of the Indian constitution in preserving cultural pluralism;
 identify the values underlying cultural pluralism;
 discuss different ways of promoting cultural pluralism;
84
  discuss the impact of globalization on cultural pluralism; Cultural Pluralism in
Indian Society
 analyze the challenges of living in a culturally pluralistic society

3.3 CIVILIZATION AND CULTURE

The culture of India is one of the oldest cultures in the world. Right from the medieval
period, there prevail diverse cultural diversities in form of dances, languages, religions,
people, their customs and festivals. Every state of India has its own distinct culture
and has carved out its own cultural niche. In spite of so much of cultural diversities,
Indians are closely bound and that makes it a great country. Dating back to over
5000 years old civilization, India’s culture has been adorned by migrating population,
which over a period got absorbed into the Indian way of life. This great Indian
culture comprises of Indian music, Indian Dance, Indian cuisine, costumes and Indian
Festivals.
Several cultures form a part of one civilization claims Bonnemaison (2000, p. 86).
The Indian civilization includes the cultures of the Harappans, Vedic Aryans, Buddhists,
Jains, the influence of the cultures of the invaders, Kushans, Sakas, Greeks, Turko-
Afghans, the Delhi Sultanate the Moguls and the British. It is also influenced by
Bhaktism, Sufism. The Kushanas under Kanishka, introduced the Gandhara school
of art which used Greek art to depict Buddhism. Although Islam was introduced
in India by the Arabs in the 8th century A.D. it became the major religion (Tammita-
Dalgoda, 2003) in India. Hindi, the Indian national language, in the Devnagari script,
is the product of Sanskrit, a foreign language introduced by the Aryans 3500 years’
ago. The Persian language introduced in India by the Mughals in the 12th century
A.D. led to the development of the Indian language of Urdu. (Tammita-Dalgoda,
2003), Apart from these, Christian missionaries also had a profound influence on
our educational system.

3.4 PLURALITY OF IDENTITIES

Children need to realize that India is a dynamic entity with a lot of diversity. A
person need not be characterized by just language, religion, food but has a plurality
of identities. By this, we mean a person can belong to many different groups at
the same time, each of which is important in the given context. Common to all
identities are the basic human values such as honesty, kindness, unselfishness etc.
As Amartya Sen says “…history and background are not the only way of seeing
ourselves and the groups to which we belong. There are a great variety of categories
to which we simultaneously belong. I can be, at the same time, an Asian, an Indian
citizen, a Bengali with Bangladeshi ancestry, an American or British resident, an
economist, a dabbler in philosophy, an author, a Sanskritist, a strong believer in
secularism and democracy, a man with a non-religious lifestyle, from a Hindu
background…”.
In Indian culture, a mother is very significant. She may be a Malayalee Christian
married to a Hindu, living in Bengal. Yet her identity is based on Indian traditions.
She will bring up her children according to the values of her family, culture and
tradition. She will want them to be honest like Yudhisthir as in the Mahabharata;
she will encourage her children to respect elders, she will ask them to recognize 85
Changing Culture and God within all, as she teaches them to say ‘namaskar’. She will teach them
Human Values
cleanliness and hygiene, especially in preparation for prayers.
Teachers can assist the children in recognizing and developing an awareness of
the different groups to which the students may belong. At the same time teachers
should help them recognize that underlying all the different groups is a basic unity
of human values that represent one great nation. The students should be made
aware of their duties and responsibilities as a student member of a school/college/
university, as a member of a family/community/religion/linguistic group/geographical
region with its own music, art, dance, literature. Each aspect could be celebrated
and appreciated through different activities such as concerts, dramas, debates,
discussions, poster preparation and presentation. There can be an informal musical
concert or a program of different dances. Students can have an exhibition of
different crafts and costumes. An informal concert of songs could be organized.
Therefore it is not easy to answer the question “Who am I?” for all these identities
together create an individual along with one’s personality traits, likes, dislikes,
values and beliefs.

3.5 THE CULTURAL DIVERSITY AND THE

RICHNESS OF INDIA
The culture of India is one of the oldest cultures in the world. Right from the medieval
period there has been prevailing diverse cultural diversities in form of dances, languages,
religions, people, their customs and festivals.
Our manners, way of communicating with one another, etc are one of the important
components of culture. Even though we have accepted modern means of living,
improved our lifestyle, our values and beliefs still remain unchanged. There is amazing
cultural diversity throughout the country. And there is hardly any culture in the world
that is as varied and unique as India. India is a vast country, having variety of
geographical features and climatic conditions and is home to some of the most ancient
civilizations, including four major world religions, Hinduism, Buddhism, Jainism and
Sikhism. Indian culture is a composite mixture of varying styles and influences.
Festivals in India are characterized by color, gaiety, enthusiasm, prayers and rituals
and in the realm of music, there are varieties of folk, popular, pop, and classical
music. The Indian culture has persisted through the ages precisely for the reasons
of antiquity, unity, continuity and the universality of its nature. Thus within the ambience
of Indian culture one can identify ‘Indian Music’, ‘Indian Dance’, ‘Indian Cinema’,
‘Indian Literature’, Indian Cuisine’ ‘Indian Fairs and Festivals’ and so on. Indian
culture tells us about the importance of co-operation and better living amongst
ourselves and subsequently sends the message of making this world a better place
to live in.

Check Your Progress 1

1. How can a teacher teach the aspects of cultural pluralism to students?
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86
 Cultural Pluralism in
Indian Society
2. Define cultural pluralism in the Indian context?
....................................................................................................
....................................................................................................
3. Describe briefly about Indian cultural diversity?
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3.6 CULTURAL PLURALISM IN INDIA

When many cultures co-exist in a given geographical area, without one dominating
the other, it is known as “cultural pluralism”. There is a common national culture in
India, but at the same time the various communities have the freedom to maintain
and develop their own cultural and religious traditions, so long as they are not
detrimental to the unity and general welfare of the nation. This is cultural pluralism
in the Indian context. Nehru (1946) described the “unity in diversity” within India
when he said, “it is fascinating to find how the Bengalis, the Marathas, the Gujuratis,
the Tamils, the Andhras, the Oriyas, the Assamese, the Canarese, the Malayalis,
the Sindhis, the Punjabis, the Pathans, the Kashmiris, the Rajputs and the great
central block of the Hindusthani speaking people, have retained their peculiar
characteristics for hundreds of years… have remained distinctively Indian.” Indian
Culture is grand and unique and has fostered other cultures. We can call Gandhi
the embodiment of Indian cultural heritage. He was the one who highlighted India’s
culture and spoke of its characteristics of magnanimity, flexibility and above all of
its synthesis. The history of the country’s culture goes back to the ancient past or
we can certainly line it up at least with the Dravidian era. Later on, many other
cultures came in contact with the Indian Culture and easily merged themselves into
it according to the circumstances and conditions that prevailed in India. In the same
context, Gandhiji regarded the homogeneity of the Indian environment as the basis
of this synthesis.
India is one of the most religiously diverse nations in the world, with some of the
most deeply religious societies and cultures. Religion still plays a central and definitive
role in the life of many of its people. The religion of 80% of the people is Hinduism.
Islam is practiced by around 13% of all Indians. It is the birthplace of Hinduism,
Sikhism, Buddhism, Jainism and they are accepted within its rich cultural tapestry.
The religions of Islam, Christianity, Zoroastrianism, and Judaism are celebrated in
their unique ways India is a secular country, where there is no State Religion.
India has no official or established state religion. Most other states in its neighborhood
affirm a religious identity: Pakistan and Bangladesh are Islamic states; Sri Lanka
gives a special status to Buddhism; and Nepal is a Hindu state. India, however,
has no established religion and this is the first sign of its commitment to treat all
communities as equal. This is supplemented by the constitutional provisions that
protect religious liberty. While most societies grant individuals the right to religious
belief, in India communities enjoy the right to continue with their distinct religious 87
Changing Culture and practices. Perhaps the most significant part of this is that in all matters of family,
Human Values
individuals are governed by their community personal laws. Religious communities
also have the right to set up their own religious and charitable institutions; they can
establish their own educational institutions, and, above all, these institutions can
receive financial support from the state. Thus public recognition has been granted
to different religious communities and space made for them to continue with their
way of life.
There are 22 official languages and each has its distinctive script (Guha 2010).
The Indian one rupee currency shows seventeen languages and seventeen scripts.
Besides, there are 63 non-Indian languages spoken in the country and a total of
more than 1652 languages and dialects. Among the great Indian thinkers who moulded
independent India are Jawaharlal Nehru, Rabindranath Tagore, and Mahatma Gandhi.
Like Nehru, Tagore also consistently stressed on “unity in diversity”. It is by
celebrating the diversity of cultures that true unity could be achieved. He was one
of the greatest champions of Indian pluralism. He believed in “liberal pluralism”
which encouraged both the autonomy of individuals and also acknowledged that
this autonomy was only possible in the context of multiple cultural traditions. Tagore’s
concept of autonomy was based on the ability “to think critically about oneself
and one’s traditions, the ability to courageously put them to the test posed by the
example of others and their ways of life” (Nussbaum, 2007).
Mahatma Gandhi aptly described the plurality of religions when he was asked whether
he was a Hindu and he replied, “Yes I am. I am also a Christian, a Muslim, a
Buddhist and a Jew.”(Nussbaum 2007) Republic Day Parade of India as a Symbol
of Cultural Pluralism. Have you watched the Republic Day celebrations at Delhi
on January 26th? It’s a marvelous display of the cultural pluralism of our country.
26th January, 1950 was the day when the Indian Republic and its Constitution came
into force and therefore this day is celebrated as Republic Day. A grand parade
is held in the capital, New Delhi, “from Raisina Hill near the Rashtrapati Bhavan
(President’s House), along the Rajpath, past India Gate and on to the historic Red
Fort.”
The Prime Minister of India lays a wreath at the Amar Jawan Jyoti at India Gate,
commemorating all the soldiers who sacrificed their lives for the country. There is
a magnificent military parade. This is followed by a colorful cultural parade. India’s
rich cultural heritage is depicted in the form of tableaus from various states. Each
state depicts its unique festivals, historical locations, art; etc School children from
all over the country also participate in the parade presenting folk dances, drills and
singing to the tunes of patriotic songs. Celebrations are also held in all state capitals,
at district headquarters, sub divisions, talukas, and panchayats.”
(india.gov.in/myindia/republicday.php)

3.7 CULTURAL PLURALISM AND THE INDIAN

SOCIETY
Cultural pluralism is reflected in the “secular democratic framework” of the Indian
Constitution. The Indian Constitution can be said to be a multicultural document in
the (International Journal on Multicultural Societies (IJMS), Vol. 5, No.2, 2003:
148 -161 Bhattacharya 2001).Through its political and institutional policy, the
88 constitution recognizes and accommodates the diversity of India.
Article 350 A of the constitution directs every state to provide adequate facilities Cultural Pluralism in
Indian Society
for instruction in mother-tongue at the primary stage of education of children belonging
to linguistic minority groups, and empowers the President to issue proper direction
to any state (Basu 1997, 380). Article 29 (2) forbids any discrimination against
any citizen on the basis of religion, race, caste or language in the matter of admission
into educational institutions maintained or aided by the state. Articles 29 (1) and
30 (1) stipulate that minorities can establish and administer educational institutions
of their own choice, and the state cannot compel them to attend institutions not to
their liking.
The linguistic diversity of India is evident in the Eighth Schedule of the Indian
Constitution which officially recognizes 22 languages. Hindi is the official language
and English is the associate official language.
In India, ‘Multiculturalism’ is a special kind of relationship adopted by the state
towards different cultural communities that fall within its sovereignty (Bhargava 2004).
In the Indian model, multiple religions are part of its foundation and not an afterthought.
Even if the state is not identified with a particular religion, there is official and public
recognition granted to religious communities. It respects liberty, equality, encourages
peace and tolerance. It also tries to ensure equal dignity and status to members of
all religions. There is a strong effort to encourage all to enter Hindu temples
irrespective of their caste. The state also shows respect for religious communities
by giving public support. India’s constitutional secularism allows decisions on individual
or community values by allowing flexibility between the public and private within a
democratic process based on non-violence, protection of basic human rights, including
the right not to be disenfranchised (Bhargava, 2004).
The government promotes cultural pluralism in many ways by policies that recognize
and celebrate public holidays of minority religions; encourages the celebration of
festivals, holidays of all cultures; encourages the music and arts of all cultures and
encourages the representation of cultures in different areas of life. The government
also provides funds or subsidizes important religious customs such as the Haj
pilgrimage.

3.8 VALUES UNDERLYING CULTURAL PLURALISM

Compassion, equality, tolerance, acceptance, appreciation, adjustment are some
of the underlying values necessary for safeguarding the culturally pluralistic society
of India. Indians are very aesthetic and eager to know of the dance, music, songs,
food, clothes, and crafts of other states. Formal or informal gatherings are usually
incomplete without a cultural program. Weddings in urban or rural areas are a
celebration of all these cultural aspects.
Students can organize a festival on “Dances of India” or a “getting to know each
other’s culture” program or arrange a “Food of India” exhibition. They can have
discussions, role plays, debates, puppet shows on the various aspects of Indian
culture. Students are to be encouraged to discuss differences and similarities, what
features of their culture to preserve and why. It is through such activities that students
shall imbibe the values underlying cultural pluralism. In these activities it is advisable
that the teacher remains a facilitator and guides the students to express their own
ideas and feelings.
89
Changing Culture and
Human Values 3.9 THE CHALLENGES OF LIVING IN A
CULTURALLY PLURALISTIC SOCIETY
According to Nussbaum in “The Clash Within: Democracy, Religious Violence, and
India’s Future”, (2007) conflict between cultures are in reality a “clash between
people who are prepared to live with others who are different and those who seek
the protection of homogeneity.” Culture groups may differ but they have to be
given their due recognition in society. Guha insists that the “forces that have kept
India together are many”, and individuals, institutions have helped “transcend the
divisiveness of class and culture and have nullified the predictions that India would
not stay united and not stay democratic” (Guha, 2007).
Another challenge before India is that of globalization. There is a lot more interaction
with different cultures as a consequence of globalization. Will India be able to retain
its cultural pluralism against this onslaught of globalization? The richness of Indian
cuisine, music, dance, fabrics, and crafts are appreciated across the globe. It is
the more subtle aspects of Indian customs and traditions that are being challenged.
Traditions are being questioned which is good, for it encourages students to explore
and understand the deeper meaning of customs and traditions like why should we
respect our elders? Should older people be respected just because they are old?
Of course, it is always advisable to allow the student to ask such questions and
then guide the student to arrive at his/her own decision based on what he/she values.
Therefore, in lesson plans time for such exploratory activities should be organized.
Fashion, dress, food, films, music are having a global impact across the world.
Just as Hollywood films have an impact on our lives; Bollywood films too are a
source of entertainment abroad. Fast food is a favorite and in cities, even vendors
are seen enjoying a burger and an ice-cream cone! Consequently, we retain our
cultural plurality and at the same time do follow certain global patterns of consumption
and in balancing these lies the challenge as we retain our cultural identity despite
the impact of globalization.
Once again the law of love overcomes all differences. Only if we are willing to
appreciate the differences, acknowledge the richness of each other’s culture can
we progress. In a culturally pluralistic society, we have to be careful, not to judge
whether other cultures are right or wrong nor should we be judgmental about the
customs of other cultures or try to promote one culture against the other. All cultures
need to be given equal respect, within the larger framework of the laws, customs
and in accordance with the Indian Constitution.

3.10 ACTIVITIES FOR CHILDREN

1. Observe the Republic day celebrations on Doordarshan and identify 5 features
that you liked most. Pay careful attention to the costumes, songs and tableaus.
(30-50 words)
2. Plan an event by which you will encourage the students to appreciate their
cultural heritage. What cultural feature/s will the students focus on? What are
the materials that you will need? How much will it cost? (Make a small budget
and maintain it). How much preparation time will you give the students? When
90 will they present it? How will they be assessed? How can you involve the parents
 also? (Maybe the parents can help in making props; teach the children songs/ Cultural Pluralism in
Indian Society
dances).
3. Conduct the following activity. Students are to identify one Indian custom/
tradition that they consider (a) important and (b) unimportant. They are to explain
their choice. They are also to interview at least 8-10 persons and find out
what custom/tradition they consider important and unimportant and find out
the reasons for their choice. They list the results of their survey and analyze it
to discover which custom/tradition is the most (a) important and (b) unimportant.
They are to suggest two ways of preserving at least five most important customs/
traditions. In addition to the above the following activities can be done along
with the students to explain the diversity of cultures and to teach the students
to respect each other’s culture.
 Ask students to create and share visual depictions of their individual cultural
compositions.
 In small groups, one member is selected to tell his or her life story. After
the speaker has finished talking, have the listeners create a visual depiction
of the cultural influences in the speaker’s life.
 Collect a variety of magazines and newspapers that are representative of
several cultures. Divide students into groups, with each group receiving
several issues of the same publication. Direct students to peruse the
periodicals and determine which beliefs and values are conveyed. In the
ensuing whole-class discussion, ask students to identify values that vary
from journal to journal. Such a discussion facilitates students’ consideration
of differences and similarities among cultures.
 Arrange desks in a circle and ask students to introduce themselves and
highlight any situations in their lives when they were in the numerical minority,
as if they were a giraffe among hippos. The instructor should provide an
example by first introducing himself or herself in such a manner. This activity,
for which ample time should be provided, contains several benefits:
o In articulating situations in which they have felt different, students will
think about what makes their own backgrounds distinctive and what
in their backgrounds is similar to the backgrounds of classmates.
o Even though the class may appear to be monocultural, students will
see the class as a whole being characterized by diversity.
 In reflecting on their own and classmates’ experiences of being in the minority,
students will begin to have empathy for those who are members of minority
groups within society.
(Retrieved from www. ncrel.org, dated 2.5.11; [email protected]
Copyright © North Central Regional Educational Laboratory. All rights reserved).

Check Your Progress 2

1. What are the challenges of living in a multicultural society in India?
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91
Changing Culture and
Human Values 2. What are the values necessary for safeguarding cultural pluralism?
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3.11 LET US SUM UP

Thus Indian culture is rich and diverse and as a result unique in its very own way.
Even though we have accepted modern means of living, improved our lifestyle,
our values and beliefs still remain unchanged. Togetherness is the essential character
of our way of life. It is this spirit of togetherness that welcomes and blends diverse
elements that seem disparate outside of that framework. This mytho-spiritual character
of the Indian ethos has never failed to mystify western observers. “Is India a mystery
or a muddle?” was the question that stalked E. M. Foster right through and beyond
his tryst with India. India is neither; she is, instead, a spiritual-cultural unity-in-
diversity that can host the different and the contrary. It was Gandhiji, essentially
an Indian who could blend Indian spirituality with western rationality, Swami
Vivekananda, who embodied the spirit of India, advocated a synthesis of the east
and the west: The same spirit runs though Vivekananda concept of the integrated
Indian identity synthesizing Vedantic soul with Islamic body. Rabindranath Tagore,
Mahatma Gandhi, Jawaharlal Nehru were all champions of cultural pluralism. Important
values practiced in such a culturally pluralistic society are acceptance, compassion,
equality, tolerance, appreciation and adjustment. Globalization is leading to
homogenization of culture, which is inevitable but at the same time we also have
to retain our culture and the diversity integral to it.

3.12 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
1. In the classroom the teacher can celebrate each aspect through different activities
such as concerts, dramas, debates, discussions, poster preparation and
presentations.
2. Cultural pluralism in the Indian context is the common national culture in India,
in which the various communities have the freedom to maintain and develop
their own cultural and religious traditions, so long as they are not detrimental
to the unity and general welfare of the nation.
3. There is hardly any culture in the world that is as varied and unique as India.
India is home to some of the most ancient civilizations, including four major
world religions, Hinduism, Buddhism, Jainism and Sikhism. Indian culture is a
composite mixture of varying styles and influences. Festivals in India are
characterized by color, gaiety, enthusiasm, prayers and rituals and in the realm
of music; there are varieties of folk, popular, pop, and classical music.
Check Your Progress 2

92 1. a) Conflict between cultures b) and globalization.

2. Compassion, equality, tolerance, acceptance, appreciation and adjustment are Cultural Pluralism in
Indian Society
some of the underlying values necessary for safeguarding the pluralistic society
of India.

3.13 REFERENCES
Bagger, M. (2007) Journal of International Affairs: Review of the book “The Clash
Within: Democracy, Religious Violence and India’s Future,” by Martha C. Nussbaum
Basham, A.L. (2004) The wonder that was India Picador, India.
Basu, D. D. (1997) Introduction to the Constitution of India. New Delhi: Prentice-
Hall of India.
Bhargava, R., Bagchi, A. and Sudarshan, R.eds. (1999) Multiculturalism,
Liberalism and Democracy. Delhi: Oxford University Press.
Bhattacharya, H. (2001) “Federalism, decentralization and state-building in India:
aspects of centre-state relations”. In: R. Bird and T. Stauffer, eds., Intergovernmental
Fiscal Relations in Fragmented Societies, Basle: Helbing and Lichtenhahn.
Bonnemaison, J. (2000) La geographie culturelle, Paris, Editions du CTHS
Das N.K. (2003). Culture Religion and Philosophy, Rawat Publications
Guha, R. (2010) Makers of Modern India Penguin, India
Henderson, C.E. (2002) Culture and customs of India Greenwood Press, London
Picador
Nehru, J. (1990) Discovery of India, Jawaharlal Nehru Memorial Fund, India
Sen, A. (2006) Identity and violence: the illusion of destiny: Penguin; New York
Tammita-Delgoda, S. (2003) A Traveller’s History of India, Interlink Books, New
York Online sources:
india.gov.in/myindia/republicday.php
http://www.opendemocracy.net/arts-multiculturalism/article_2204.jsp
http://www.opendemocracy.net/arts-multiculturalism/article_2204.jsp

93
Changing Culture and
Human Values UNIT 4 VALUES FOR SUSTAINABLE
DEVELOPMENT
Education for Sustainable Development is fundamentally about values, with
respect at the centre....
— Education and the search for a sustainable future, UNESCO
Structure
4.1 Introduction
4.2 Objectives
4.3 Sustainable Development
4.4 Education for sustainable development
4.5 Values for Sustainable Development
4.6 Developing Values in Children
4.7 Case Studies
4.8 Let Us Sum Up
4.9 Answers to Check Your Progress
4.10 References

4.1 INTRODUCTION
In the previous unit, you have read about cultural pluralism in Indian Society and
the need for cherishing it. The discussion was thus with a national perspective. In
this unit we shall take this dialogue further and have discussions with an international
perspective, on the values needed for sustainable development (SD). What is
Sustainable Development? As per the Report of the World Commission on
Environment and Development, (1987), SD is the development, which meets the
needs of the present generation without compromising the ability of future generations
to meet their own needs. How can we achieve SD? Education, identified as the
necessary utopia by the Delors Commission (1996) had also been recognized by
the Agenda 21 (Agenda 21 was adopted in 1992 at the United Nations (UN)
Conference on Environment and Development in Rio de Janerio. It is the blueprint
for operationalising SD) as one of the most effective means of ensuring SD. The
UN has therefore declared 2005-2014 as the Decade for Education for Sustainable
Development (ESD). It has also been stated by the UNESCO that ESD is
fundamentally about values. Values cannot be learnt in isolation but are best imbibed
when they are integrated with general education. In this unit we shall focus on the
role of education in developing the values needed for Sustainable Development.
Understanding the concept of SD is the prerequisite for developing the values needed
for it. Hence, in this unit we shall first briefly discuss SD. Thereafter we shall
describe the role of education in sustainable development and the nature of education
required for it. Subsequently we shall identify the values needed for sustainable
development. At the end we shall discuss the role of teachers in developing these
values in children.
94
 Values for Sustainable
4.2 OBJECTIVES Development

Following a study of this unit, you are expected to:

 elucidate the concept of sustainable development;
 describe the role of education in attaining sustainable development;
 identify the values needed for sustainable development;
 explain the processes that can lead to the inculcation of values for sustainable
development

4.3 SUSTAINABLE DEVELOPMENT

Intensification of agricultural activities, rapid industrialization and increasing use of
non renewable energy are being carried out to fulfill the needs of the millions. You
know that these activities have taken a heavy toll on both the natural as well as
the social environment. A heavy price is being paid in terms of environmental
degradation and the continuing socio-economic marginalization. As stated by Mathur
and Pal, (1981), man is wasteful by nature and now his wastes are beginning to
bury him. He has made septic tanks of lakes, rivers and estuaries. For our insatiable
needs we have lost huge tracts of precious forestland and thousands of species.
Vast amount of natural resources have been plundered, agricultural land and the
overall environment have been degraded and we are fast moving toward a situation
where the very existence of quality life on this planet is threatened. Besides biodiversity,
cultural diversity, which is considered to be a unique asset of human race is also
at stake due to social polarization, rising intolerance and conflict. An issue of further
concern is that the benefits amassed are being reaped by the powerful and privileged
while a huge number of people are getting marginalized. However, the heartening
aspect in this gloomy scenario is the realization, albeit quite late, that development
at the cost of nature and that which fulfils the needs of some people for some time
cannot be sustained over a length of time. Today there is a consensus regarding
the notion that we are already at the brink of an impending disaster and unless we
act fast, the generations to come would inherit an inhabitable earth. Ensuring
environmental sustainability therefore happens to be one of the Millenium Development
Goals (MDGs) (The MDGs are eight international development goals that the UN
member states have agreed to achieve by the year 2015).
Since the Earth Summit at Rio in 1992, the term, ‘sustainable development’ has
been in vogue. The concept gained popularity since the Brundtland Commission
(1987), set up by the UN, defined sustainable development as development that
meets the needs of the present generation without compromising the ability of future
generations to meet their own needs (Report of the World Commission on Environment
and Development, 1987). It is a vision of development that encompasses populations,
animal and plant species, ecosystems, natural resources and that integrates concerns
such as poverty, gender equality, human rights, education for all, health, human security,
intercultural dialogue, etc. (UNESCO, http://www.unesco.org/en/esd/). Hence,
perception about sustainable development and human needs cannot be narrowed
down to matters related only to the environment. Rather, a holistic view that includes
in its ambit three interrelated constituents-environment, sustainable economic
development and sustainable socio political development, have been adopted for 95
Changing Culture and sustainable development. The World Summit Outcome Document (2005) referred
Human Values
to these terms as interdependent and mutually reinforcing pillars of sustainable
development. Therefore, protection and improvement of the quality of the environment
are as important as empowering people, eliminating marginalization and enabling
broad based participation of people in socio-political activities and it has been
accepted that this can be achieved through education, the key to sustainable
development (Bose, 2008).
An ethical framework of sustainable development provides normative guidance and
it can serve only one ultimate end: human happiness. Earlier human happiness was
considered to be related mainly to natural wealth. This is depicted by the model
given below that relates natural wealth (as the ultimate means) to human happiness
and well being (as the ultimate end) in a hierarchy of human institutions: technology,
economy, politics and ethics. It has been realized that this anthropocentric model
is a misleading and in fact dangerous framework as is evident from its environmental
consequences (Bossel 1998).

Fig.1: A model relating natural wealth as the ultimate means to human happiness as the ultimate
end. (Source: Bossel, H. (1998). Earth at a crossroads, UK: Cambridge University Press. p97).

The sustainability postulate rests on the intrinsic value of the processes and products
of natural evolution and human cultural evolution. If we value these, we must strive
for ensuring their future existence, development and evolution i.e. for sustainability.
An anthropometric view point also supports this as sustainability is in the interest
of human beings. An ethic based on sustainability postulates imply:
1. with respect to the natural environment, it means acknowledging species and
ecosystems as systems having their own identity and the right to exist in the
present and in the future. The natural environment cannot be viewed as
(supposedly infinite) source of resources but must be viewed as ‘life space’
96 on which our existence depends and for whose future we are responsible.
2. with respect to human systems, it means respecting the right to equitable treatment Values for Sustainable
Development
for all human beings without differentiation by region, religion, race, gender,
political conviction, income, wealth and education.
3. with respect to the future systems, it means respecting the right for existence
and development of future generations, species and ecosystems in the spirit of
the slogan, ‘we have borrowed the earth form our children’.
(Source: Bossel, 1998, p87-p97)

4.4 EDUCATION FOR SUSTAINABLE

DEVELOPMENT
How can we attain sustainable development? You have read that Agenda 21 has
considered education as an effective means of attaining sustainable development
and that the UN has declared 2005-2014 as the Decade for Education for Sustainable
Development (ESD). It has also been said that children not only will inherit the
responsibility of looking after the Earth, but in many developing countries, they
comprise nearly half the population (Chapter 25, Agenda 21). Hence, education
is the means to address the concerns of children as well as to prepare them to be
the architects of sustainable development (Bose, 2008).

Humanity stands at a defining moment in history. We are confronted with

a perpetuation of disparities between and within nations, a worsening of
poverty, hunger, ill health and illiteracy, and the continuing deterioration
of the ecosystems on which we depend for our well-being. However,
integration of environment and development concerns and greater attention
to them will lead to the fulfilment of basic needs, improved living standards
for all, better protected and managed ecosystems and a safer, more
prosperous future. No nation can achieve this on its own; but together
we can - in a global partnership for sustainable development (Excerpt from
Preamble, Agenda 21)

Education for sustainable development is also needed by the youth. The two main
recommendations of the National seminar on environmental higher education held
at New Delhi from July30th -31st 1981 (Bandhu and Aulakh, 1981) were:
 the environment is indivisible. It has no geographical or ideological frontiers
and further it is common to all living organisms-man, animals and plants.
 There is no purely scientific-technological solution to environmental problems
and pollution. A human (or moral) dimension is an essential component to
all such solutions.
It was also recommended that environmental education should lead to the development
of ecological ethics, i.e. a change in attitude towards man, society and nature.
Now the question is what kind of education is needed for value development of
SD? Earlier the focus was on the natural environment and education imparted for
protecting the physical environment. But now there is a wider vision, encompassing
both physical and social sustainability and it encompasses the ethnic and cultural
spectrum in all its diversity. Sustainability thus has physical, material, ecological, 97
Changing Culture and social, cultural, psychological and ethical dimensions and it is through education
Human Values
that we can preserve and continue these. UNICEF advocates ‘primary environmental
care’, a community based approach to meeting basic needs through the empowerment
of local communities, while ensuring the protection and optimal utilisation of natural
resources within the community. It has been further said that environmental education
should be promoted to encourage the active participation of women and children,
to enhance their life skills and adaptability and to enable them to attain a sustainable
livelihood (UNICEF, 1993).
As stated earlier, the earlier environmental education programmes were oblivious
of the social environment. This changed with the view, gaining ground that the human
component cannot be overlooked. The developing countries in order to protect
the environment cannot sacrifice development. In view of this, the Bruntland
Commission (1987) announced a strategy that would simultaneously offer development,
eradication of poverty and also rescue earth from its perilous path of degradation
(World Commission on Environment and Development 1987). Earlier the environment
movement had focused only on the nature and conservation of resources without
referring to development, i.e. poverty eradication. The Report of the Bruntland
Commission led to the UN conference on environment and Development in Rio
De Janerio in 1992, called the Earth Summit. Development as well as the environment
were emphasised in this summit. Therefore, the most sound approach to development
lies in developing citizenry that understands and cares about the management of
the environment, which one can operate in a highly participatory manner in democratic
communities. Hence, education for children needs to transcend the green notion
of environment and encompass the natural as well as social components. The kind
of environmental education requires children to be involved with the larger community
of adults in the improvement and ongoing monitoring of their environment (Hart,
1997).

Figure 2: A comparison of traditional and desirable environmental education.

Source: Hart, R.A. (1997). Children’s participation, London:
UNICEF, Earthscan Publications Ltd. P59.

From figure 2 it is apparent that education for SD has a wide scope. It is also
clear that such education has an interdisciplinary nature. It prepares learners for
strengthening the three pillars of sustainable development - society, environment
and economy. This represents a new vision of education, which will prepare children
98 to understand and address challenges such as poverty, inequality, marginalization,
exploitation, wasteful consumption, environmental degradation, population growth, Values for Sustainable
Development
unplanned and chaotic urbanization, intolerance, conflicts and wars, and the like
that threaten the future of humanity as well as the earth.

Activity
Study Agenda 21 and in the light of it prepare a note explaining the role of
education for SD.

Check Your Progress 1

i) Explain the importance of the social environment for SD.
……………………………………………………….
ii) Why is education important for SD?
…………………………………………………………………….
iii) What is your view about the present system of education imparted at the
elementary level? Does it address the three pillars of SD? Justify.
…………………………………………………………………………
…………………………………………………………………………

4.5 VALUES FOR SUSTAINABLE DEVELOPMENT

Consider the case of a child who knows that animals at a zoo should not be teased
but may still pelt stones at them. Or, some of us forget to switch off the electrical
appliances while leaving the room. What is the reason for such behaviors? Is it the
lack of knowledge? Knowledge on its own may not lead to behavioural changes
rather there is need for a mindset i.e. attitude, which in turn is shaped by the values
we possess. The essential condition for SD is a mindset that favours it. Merely
possessing knowledge of the factors leading to SD is not enough. More than cognitive
needs, the affective needs, i.e. attitudes are important. The three pillars of SD and
the MDGs rest on values. As you have read in the very beginning of this unit, ESD
basically intends to develop values through education. The values revolve around
‘respect’. We need to develop in children respect for:
 Respect for others, including those of present and future generations;
 For differences and diversity;
 For the environment, and
 For the resources of the planet we inhabit
In addition, education enables us to understand ourselves and others and our links
with the wider natural and social environment. ESD aims at developing a sense of
justice, responsibility, exploration and dialogue and move us to adopt behaviors
and practices which enable all to live a full life without being deprived of basics
(UNESCO, Education for Sustainable Development and Value Education).
99
Changing Culture and You have also read that development can be equitable and sustained only when
Human Values
people are empowered as decision makers. We need to develop a society that
eliminates marginalization and allows broad based participation of people in socio-
political activities. Will a person opposing differences in views, culture ansd aspirations
make decisions that lead to inclusive growth? No, only those with an open mind
and ability to think critically can be expected to believe in an inclusive society. Hence,
values like tolerance, open mindedness, rationality and the like are important for
eliminating various kinds of marginalisations.
Teachers are expected to help children in developing values for Sustainable
Development but values according to some schools of philosophy are eternal, while
according to some others, are not so. However, as stated by Kates, Parris, and
Leiserowitz (2005) although reinterpreted over time, issues like peace, freedom,
development and the environment remain prominent issues and aspirations. Hence,
certain values like love, compassion, respect for others, open mindedness, justice,
peace, rationality, moderation and the like have withstood the test of time and are
eternal in nature.
Is there a list of values that can lead to sustainable development? In response to
this we may ask, is there a fixed model for attaining sustainable development? Well
just as there is no fixed model for attaining sustainable development, similarly, it is
difficult to prescribe a fixed set of values for it. However, certain values have been
identified for sustainable development. These are a set of core values- peace, human
rights, democracy and sustainable development and related values that support them.
Learning to live together in peace and harmony, A UNESCO –APNIEVE
sourcebook for Teacher Education and Tertiary level education includes the above
mentioned core values and also the related values. They are as follows:

100 Figure 3: Core and related values needed live together in peace and harmony
 Values for Sustainable
Values that comprise the related values have been identified as the following: Development

101
Changing Culture and
Human Values

102
 Values for Sustainable
Development

Values needed for SD may be known to us but those that are not supported by
the society cannot be taught in a school setting. Therefore, community involvement
in ESD is essential both in content determination and its implementation. The present
value system indicates that the expert knows that the common man does not; the
man knows that the woman does not. The non-tribal knows, that the tribal does
not (Workshop recommendations, Education for Sustainable Development: Values
and Perspectives International conference on Education for a sustainable future,
Ahmedabad 2005). It is necessary to overcome such biases and take into cognisance
the knowledge and the value system of the community and make it the base for
further developments.

4.6 DEVELOPING VALUES IN CHILDREN

In the previous section, we have identified a list of values for sustainable development.
Development of values cannot be a short-term affair but requires education over
a long period of time, which should be initiated as early as in the childhood when
the foundation for future life is laid. As rightly stated by Sugarman (1973) in all
economically developed societies today, it is taken for granted that children from
the age of five onwards would spend a large part of their day away from their
families at schools where they will be in charge of teachers. At least ten years of
the child’s life would be spent in this way. Therefore, school has an overall important
effect on its pupils. It goes without saying that teachers have to take the responsibility
of developing values. Reflectively or unreflectively teachers teach values to pupils
through rewards and punishments, reinforcements and models. But such efforts are
not conscious and deliberate, rather uncontrolled (Rani 2005). Value development
will require conscious, planned and deliberate attempts of the school and the teachers.
As expressed by Hart (1997), often we try to educate children about environmental
problems, equality, participation and many other such issues but not for these problems.
Education in the latter case, would not remain confined to passing on loads of
information for memorizing and forgetting but also include internalization of the
information, development of skills and attitudes to meet these challenges. We need
to allow students to think, reflect, discuss debate and act rather than listen to what
has been thought and done. Children also need to understand that it is for ‘us’
rather than ‘some one else ‘to act. Besides, only through direct participation can
children develop a genuine appreciation of democracy and a sense of their own
competence and responsibility to participate. Therefore, it is important for children
to be aware of the issues of poverty, inequality, conflict, environmental and other
contemporary challenges and play a role in addressing them as they directly participate
in the activities of the school and the community. It has been rightly said that
“education for the environment is a process of inquiry and action on real environmental
issues. Such an enquiry process demands that students actively engage in critical 103
Changing Culture and or active thinking about real problems. The development of knowledge, skills and
Human Values
values is not only directed towards action but emerges in the context of preparing
for (i.e. the enquiry) and taking action” (Teaching for sustainable world: UNESCO
– UNEP IEEP,1996, quoted by Krishnakumar, Bablu Mohamed Nazeer and
Mahadevan ,G., 2005).
The concept of Sustainable Development must promote public involvement in
environmental management at the local level. This will come only from a citizenry
that feels truly involved in its own local community, not one that simply responds
to universal environmental dicta passed on by the media regarding what constitutes
universal ecologically good behaviour. The UN Convention on the Rights of the
Child (CRC) recognizes children as developing citizens. Accordingly, the involvement
of children in environmental movement should not be limited to cramming the lines
from media but has to be grounded in their own daily lives. Children need to be
involved with the larger community of adults in the improvement and ongoing monitoring
of their environment. It is also true that we cannot rely entirely upon environmental
education that reduces the complexity of ecosystems in an analytic way and presents
in texts or films (or even in a single field trip); it then expects children to reconstruct
the complexity. Rather, children’s natural desire to be in contact of nature should
be fed with opportunities of contact over an extended period of time. Education
for sustainable development therefore has to be a process of learning to make decisions
pertaining to the economy, politics, natural environment and above all equity (Hart
1997). It has been rightly stated that although we are teaching in the present, we
are preparing students for the future. The strength of our curricular tools is measured
through the life actions of our students. The impact of our methodology will be
determined by the next generation (Haskin, 1990).
It is difficult to list the activities or spell out a model curriculum for developing values
for SD. Therefore broad programmes with goals leading to SD have been suggested
on the basis of which you may think of specific activities as per the ground realities
of your school and the community.
Education has to be centred on the four pillars of education emphasized in Delor’s
report to UNESCO (Learning: The Treasure Within, 1996). Accordingly children
should first learn to know i.e. acquire the instruments of understanding and thus
develop the abilities for not only primary education but also for lifelong learning, a
prerequisite of SD. Secondly, they should learn to do, so as to be able to act creatively
on their environment like protecting it, preserving resources, working with marginalized
groups, etc. Third, they should learn to live together, i.e. co-operate and work as
a team, have tolerance for divergence and have faith in democracy. Fourth, children
should learn ‘to be’ i.e. have holistic developments of personality for independent
and critical thinking in their lives. This necessitates an effective curriculum incorporating
multidisciplinary and multi-sensory activities such as the following (Bose, 2008).
a) Nurturing activities: Activities have to be planned so that children respect
and cherish their natural environment. In many schools the practice is to confine
children within classrooms and teach them about the environment through
textbooks (Bose, 2005). The information is thus bookish that may not translate
into values and attitudes. Hence, there should be more opportunities for children
to come in direct contact with nature and explore it. They may also be taken
to sites bearing testimony to the destruction of the environment. As underlined
104 by Robert and Disinger (1988) outdoor settings have also been effective in
 teaching awareness of environmental issues. Strategies such as field trips to Values for Sustainable
Development
selected sites with environmental problems, action projects, and case studies
are among the experiences that have been most effective.
b) Using media to acquaint children with the environment: The print and
the audio and video media have a powerful influence on young minds. Books
rich in colourful pictures, videos, films and television programmes have a strong
impact on children. However, these should be chosen with care. They should
provide correct information about the environment without compromising on
the factualness. Often children learn about animals through stories with
anthropomorphism that portray animals behaving like human beings, living
in houses, using furniture, wearing dresses, attending school, etc. Hence, it is
good to have a balance of books and audio-video programmes with
anthropomorphism and those that portray animals as they actually are.
c) Role play: Role play with children playing the roles of plants and animals could
make them empathize with them. Also, role playing as a hero on a safari who
does not shoot with a gun but with a camera, a vet who cures animals, can
influence the impressionable minds of young children.
d) Cultural activities: Epics and folk tales, songs and dances, puppetry, skits
that speak of close bondage between man and nature can introduce children
to traditional knowledge about healthy interactions between man and environment
as an age old practice.
e) Reusing, recycling and reducing consumption: Storing waste paper, broken
glass, metallic things and sending them for recycling, donating old books to
libraries, using paper, colours, and other things economically, saying no to
polythene bags, switching off electrical appliances while leaving the room can
become life long habits in conservation and economy if practiced from childhood.
f) Gender equality: As per the UNESCO, pursuit of gender equality is central
to sustainable development. The socio-cultural biases against women need to
be overcome and the right place to begin it could be schools. We need to
be aware of the barriers to the participation of girls. In poorer families and in
many societies, house hold work, working in the fields and the like keep girls
away from schools. They may also not be involved in decision making (Hart,
1997). Hence, at schools we need an environment where girls and boys are
treated alike so that the influence of the social patterns ingrained from home
and society in this regard is neutralized.
g) Nurturing faith in democracy: Right from childhood, democracy has to be
grounded in the way of life through participatory practices. Dewey equated
schools to communities and education to a social process. Noam Chomsky
(1994) shared these views of Dewey and expressed that the ultimate aim of
production is the production of free human beings associated with one another
on terms of equality. To give a shape to these ideas children should be encouraged
to work cooperatively in group situations. Dialogues may be made a way of
life. Participatory governance wherein people do not remain voiceless play an
active role in the decision making process and is indispensable for sustainable
development. Hence there is a need to make children aware about their rights
and duties in group situations. Activities have to be designed in such a way
that children share goals, agree on a strategy and work to achieve the goals 105
Changing Culture and cooperatively. As stated by Hart (1997) there are a number of ways a school
Human Values
can influence the development of children as democratically competent and
responsible members of society. They are:
 the nature of teachers’ relationships with the children, including the way
rules are set and discipline administered
 the extent to which the curriculum allows decisions to be made by children
and encourages collaboration with others.
 the extent to which the children are involved in the governance of the school
 the extent to which the curriculum is related to the daily lives of the children
and their community
 the relationship of the school’s democratic structures to that of the surrounding
community
 the curriculum.
h) Towards inclusiveness: For sustainable development it is crucial that the society
is inclusive and the disabled are not marginalized. Therefore education has to
be inclusive. One of the objectives of the EFA Flagship pertaining to inclusive
education is to educate all children together for their mutual benefit. The other
objective is to change attitudes toward such children by forming the basis for
a just and non discriminatory society which encourages people to live and learn
together. It is rightly being advocated that human differences are natural and
contribute to the richness of every society and must be reflected in the schools
(UNESCO, 2004). Today in India, children with disabilities are often marginalized
in separate schools or even left without education. Therefore from a tender
age, children learn to keep the differently-abled at a distance. The MHRD in
2005 planned that the first level of intervention towards inclusive education
will be through the ICDS at the ECCE level (Action Plan for Inclusive Education
of Children and Youth with Disabilities, MHRD, August 20, 2005).
i) Nurturing ability to think critically and solve problems: Right from the
preschool stage, children are encouraged to cram information and reproduce
it during assessment (Bose, 2005). This practice may not nurture the abilities
to think critically and solve problems, required for life long learning and for
participating in social and political events. Empowerment of people needs abilities
like thinking originally, raising questions, seeking solutions, making strategic choices
and awareness of rights. Therefore activities that require children to think and
take decisions have to be designed. Activities such as asking children ‘why’
‘how’, rather than ‘what’ questions, asking them to complete a story in their
own way with a justification for the stand taken could foster thinking abilities.
As stated by Robert and Warren (1989), the ability to think critically is essential
if individuals are to live, work, and function effectively in our current and changing
society. Developing workable solutions to environmental problems will require
choices and decisions based on the critical examination of information and
opinion.
j) Developing communication skills: Children should be helped in the
development of communication skills necessary for participating in social
106 processes later on. Impromptu narration of incidents, stories and events by
 children should be encouraged so that the hesitation in verbal communication Values for Sustainable
Development
is eliminated.
k) Respecting cultural diversity: Universal declaration on cultural diversity in
2001 has raised cultural diversity to the rank of common heritage of humanity.
It also considers cultural diversity as an asset for poverty reduction and sustainable
development. One of the key action themes of ESD pertains to cultural diversity
and as per the Johannesburg Declaration, 2002 (adopted at the World Summit
on Sustainable Development, 2002), cultures must be respected as the living
and dynamic contexts within which human beings find their values and identity.
Hence, education from an early stage is needed to ensure that children consider
diversity in cultures to be natural and as the collective heritage of humanity.
Folk tales, songs, costumes, celebration of festivals of different communities,
can introduce children to cultural diversity embedded in various cultures. This
can help to preserve and transmit the rich cultural diversity and in turn facilitate
sustainable development.
l) Getting familiar with the role of ICT as a tool for learning: There is a
digital divide between those empowered by their access to Information and
Communication Technology (ICT) and those marginalized due to its inaccessibility.
However, inability to access ICT is not merely due to its unavailability but also
due to factors like lack of skills to operate it and attitudinal problems that often
come in the way of using it. Multimedia CDs for education and entertainment
and computer assisted learning programmes with content in multimedia when
used in classrooms will encourage children to use ICT as tools for learning.
m) Life skill education: As per the Dakar Framework for Action (2000), the
learning needs of young people are met through equitable access to appropriate
learning and life skills programmes as key goals, along with other important
objectives related to literacy/numeracy, gender equality and early childhood
education. EFA –Global Monitoring Report (2008) emphasizes the importance
between life skill development, employability and community development. It
also vouches for the incorporation of life skill education in the curriculum of
formal education systems. Life skill education strongly advocated for combating
problems like AIDs, conflicts, gender disparities, discriminations and other such
causes of social distress may also be imparted for Sustainable Development.
Activities that lead to the development of abilities for critical thinking, decision
making, problem solving, communication, empathizing, negotiating, asserting,
refusing, reflecting, persuading, working in a team, etc. have to be carried
out in the school .
n) Partnership between school and community: The schools and the community
need to work together. Children could also carry out activities like patrolling,
educating, reporting and holding campaigns to save and improve the environment,
preventing wastes, recycling, cleaning, sharing and caring, greening, adopting
a monument and remove graffiti on it, keeping its surrounding clean and the
like; Senior citizens could be invited to schools so that they describe the
environment of their childhood days and of the present days.
o) Green club: It can offer a wonderful opportunity to create awareness, build
attitudes and help students in taking up environmental activities in the real world.
The activities undertaken may be relatively simple, like keeping the school
107
Changing Culture and surrounding clean to complex ones like carrying surveys of the locality for
Human Values
determining environmental issues and acting upon them. The club may have
an identity and hence a logo, a name. It may also have elected office bearers
like president, secretary, manager of materials, treasurer. The club members
may also have a badge and take a pledge, compose and sing songs. Teachers,
students and staff of the school, parents and community members may be
involved in the activities of the club (The Green club 1997).

Activity: List five activities that can be taken up by a school Green Club.

4.7 CASE STUDIES

In this section you will read two case studies on efforts made by schools toward
value education for Sustainable Development:

Case study from Nicaragua

Since 1983, CISAS (Centro de informacion y servicios de Asesoria en Salud)
has been promoting the child-to–child approach and methodology in
Nicaragua. Annual national workshops enable children from different regions
to meet and share experiences form their local community child-to –child
projects. The following were recently identified by teams of children in
Managua as priorities in their community ; unemployment, economic
problems, lack of adequate affordable schools, lack of health centers, lack
of organisation in the community, dirty ditches, unclean water source, streets
in need of repair and black water in ditches. The children were able to
prioritize these and to conclude that lack of community organization was
at the heart of all the problems. As a way to begin looking at the problems
of ‘organisation’ the children decided to organise themselves and others
to clear rubbish.
Source: Hart, R.A. (1997) Children’s participation, London: UNICEF, Earthscan Publications
Ltd. p 125.

An Excerpt from the Case study on the Rivers Curriculum Project

The Rivers Curriculm Project began as a pilot river sampling programme
in eight high schools along the Missisipy and the lower Illinois rivers in
the USA. The project grew beyond water monitoring to include poetry,
creative writing, songs, folklore, artwork and research into the rivers’ social
and economic history and ofcourse it has inspired a great deal of activism
on water quality by students. Students conduct nine kinds of water quality
tests. They also collect small insects and aquatic animals as indicators of
the water’s quality as a habitat. The data are transformed into a water
quality index and shared with other students through an electronic network.
Source: Hart, R.A. (1997) Children’s participation, London:

UNICEF, Earthscan Publications Ltd. p 58

108
 Values for Sustainable
Check Your Progress 2 Development

1. Discuss any three values required for a democratic society.

....................................................................................................
....................................................................................................
2. Mention some activities that can develop open mindedness.
....................................................................................................
....................................................................................................
3. How can we develop gender sensitivity among children?
....................................................................................................
....................................................................................................
4. What are green club activities?
....................................................................................................
....................................................................................................

4.8 SUMMARY
Sustainable Development is the development that meets the needs of the present
generation without compromising the ability of future generations to meet their own
needs. In view of its essentiality for the survival of life on earth and inclusive
development, it is one of the MDGs. Fundamental for these kinds of development
are values and education as the potent means Agenda 21 has considered education
as an effective means of attaining sustainable development and the UN has declared
2005-2014 as the Decade for Education for Sustainable Development (ESD).
Therefore, education and especially formal education imparted at schools that reach
millions of young children are the prime means of value development. Education
for values for SD should not be limited to the natural environment but also include
the socio economic concerns. It should also be participation based.
Although values are considered by some schools of thought to be dynamic,
nevertheless there are some like, love, compassion, respect for others, open
mindedness, justice, peace, rationality and moderation that have withstood the
test of time and are eternal in nature. A set of core values- peace, human rights,
democracy and sustainable development and related values which support them
have been identified as essential for SD.
To instill such values we should adopt a multi pronged approach. Imparting knowledge
is not enough; rather children need activities that include preparing for actions followed
by the actions themselves. The environment of the school should also support the
curriculum for value development. Hence, inclusive education, gender sensitivity,
vibrant partnership with the community, cultural activities cherishing diversity and
the like should be integral to the school environment.
109
Changing Culture and
Human Values 4.9 ANSWERS TO CHECK YOUR PROGRESS
Answers to Check Your Progress 1
(i) Efforts to preserve the natural environment will fail if it robs the poor their
right to life and livelihood. This will also lead to huge marginalization making
the social structure unstable.
(ii) Sustainable Development is about values and education as the best means to
develop values.
Answers to Check Your Progress 2
(i) Open minded rational, tolerance.
(ii) Sharing experiences, debates, brain storming.
(iii) Avoiding role stereotypes, highlighting the success stories of women and the
like.
(iv) Green club activities offer a wonderful opportunity to create awareness, build
attitudes and help students in taking up environmental activities in the real world.
The activities undertaken may be relatively simple, like keeping the school
surrounding clean to complex ones like carrying surveys of the locality for
determining environmental issues and acting upon them.

4.10 REFERENCES
 Action Plan for Inclusive Education of Children and Youth with Disabilities,
MHRD, August 20, 2005. http://education.nic.in/INCLUSIVE.asp#top Retrieved
on 11.11.08.
 Bandhu, D. and Aulakh, G.S. (1981) in D.Bandhu and G.S. Aulakh (Eds) Report
of the Seminar on Higher Environmental Education held at Indian National
Science Academy, New Delhi, from July 30-31 st.1979. Dehradun: Nataraj
Publications. Pp1-4.
 Bose, S. (2005). “Method of Teaching Science in Preschools: An Exploration”,
New Frontiers in Education, 35(1). pp 51-54.

 Bose, S. (2008). Addressing agenda 21 through early childhood care and

education: catching them young. Teacher Education.42. (1& 2) pp 48-60
 Bossel, H. (1998). Earth at a crossroads, UK: Cambride University Press.
p7, p87-p97
 Bruntland, G. (Ed.), (1987), “Our common future: The World Commission
on Environment and Development”, Oxford, Oxford University Press.
 Delors et al.( 1996). Learning: The Treasure Within. Report to UNESCO
of the International Commission on Education for the Twenty-first Century”.
 Education, Inclusive Education, UNESCO, 2004 (http://portal.unesco.org/
education/en/ev.php- URL_ID=12078&URL_DO=DO_PRINTPAGE&URL_
SECTION=201.html) Retrieved on 20.2.08.
110
 Education for Sustainable Development United Nations Decade (2005-2014). Values for Sustainable
Development
Gender equality
http://portal.unesco.org/education/en/ev.php-
URL_ID=27549&URL_DO=DO_TOPIC&URL_SECTION=201.html
(Retrieved on 20.2.08)
 EFA Global Monitoring Report 2008. Education for All by 2015 Will we make
it? UNESCO 2008.
 Hart, R.A. (1997) Children’s participation, London: Unicef, Earthscan Publications
Ltd. P59.

 Haskin, J. (1990) Environmental Education in the United States: Teaching in

the Present, Preparing Students for the Future. This article is derived from a
paper presented at the International Symposium on Environmental Education,
February 19, 1999, in Tokyo, Japan.
 Howe, Robert W. - Warren, Charles R. (1989). Teaching Critical Thinking
through
 Environmental Education. ERIC Identifier: ED324193, ERIC Clearinghouse
for Science Mathematics and Environmental Education Columbus OH. ERIC/
SMEAC Environmental Education Digest No. 2.
 Kates,R.W., Parris, T.M. and Leiserwitz, A.A. (2005).What is sustainable
development? Goals, indicators, values and practice. Environment: Science
and Policy for sustainable development, 47, (3), pp8-21.
 http://www.hks.harvard.edu/sustsci/ists/docs/whatisSD_env_kates_0504.pdf
Retrieved on 25/8.09.
 Krishnakumar, G. Bablu Mohamed Nazeer. J.S. Mahadevan, G. (2005). How
green is your campus. The Hndu, September 13, 2005.
 http://www.hindu.com/edu/2005/09/13/stories/2005091300040100.htm
Retrieved on 27.8.09
 Learning to live together in peace and harmony-A UNESCO –APNIEVE
Sourcebook for
 Teacher Education and Tertiary Level Education. UNESCO Principal regional
office for Asia and the Pacific, Bangkok.1998.
 Mathur & Pal (1981) in D.Bandhu and G.S. Aulakh (Eds) Report of the Seminar
on Higher Environmental Education held at Indian National Science academy,
New Delhi, from July 30-31st.1979. Dehradun: Nataraj Publications. pp31 -
39.
 Noam Chomsky (1994). Democracy and Education. Mellon Lecture, Loyola
University,
 Chicago. October19, 1994. http://www.zmag.org/chomsky/talks/9410-
education.html Retrieved on 20.2.08
 Rani, S. (2005). Approaches to value education and the role of the school
111
Changing Culture and and the curriculum In U.R.Negi (Ed.) Value education in India. New Delhi:
Human Values
Association of Indian Universities. P. 49.
 Report of the World Commission on Environment and Development (1987).
Our Common Future: The World Commission on Environment and
Development Oxford University Press, Oxford.
 Robert, H.W, & Disinger, J, F (1988) Teaching Environmental Education Using
Out-of-
 School Settings and Mass Media. ERIC Identifier: ED320759 Publication Date:
1988-00-00 Author: Robert, H.W. Disinger, J, F. Source: ERIC Clearinghouse
for Science Mathematics and Environmental Education Columbus OH. ERIC/
SMEAC Environmental Education Digest No. 1, 1988.
 Sustainable Development Wikipedia
http://en.wikipedia.org/wiki/Sustainable_development. Retrieved on 20.2.08
 Sugarman (1973). The school and moral development. London: Croom Helm.
p11
 The Dakar Framework for Action. Education for All: Meeting our Collective
Commitments. UNESCO, 2000.
 The green action guide, a manual for planning and managing environmental
improvement
 Projects. Centre for environment education, Ahmedabad. 1997. p1
 The Green Club: A guide to setting up and running clubs for the environment,
Centre for environment education, Ahmedabad 1997. Pp1-39
 Teaching for a sustainable world. Recommendations from the Workshops,
Education for
 Sustainable Development: Values and Perspectives International conference on
Education for a sustainable future at Ahemedabad from 18-20 Jan, 2005 Centre
for Environment Education.
 Uma Devi, D. and Reddy, P.A. (2007). Environment education for rural
population. New Delhi: Discovery publishing. Pp 1-3.
 UNESCO, http://www.unesco.org/en/esd/ Retrieved on 21/9/09

112
 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

Block

3
THEORETICAL FOUNDATIONS
UNIT 1
Theories of Goodness 117

UNIT 2
Theories of Conduct 126

UNIT 3
Reason and Emotions in Human Conduct 136

UNIT 4
Character and Personality 146
BLOCK-3 INTRODUCTION
Morals and values are a part of the behavioural aspects of an individual. There is
a subtle correlation between the two. Moral is a system of beliefs that is taught
for deciding good or bad whereas values are personal beliefs or something that
comes from within. Morals have more social value and acceptance than values,
therefore a person is judged more for his moral character than the values. Moral
is the motivation for leading a good life in right direction whereas value is imbibed
within a person, it can be bad or good. This investigation began in ancient philosophy,
where it is called axiology or ethics. Early philosophical investigations sought to
understand good and evil, and the concept of “the good”. Today much of value
theory is scientifically empirical, recording what people do value and attempting
to understand why they value it in the context of psychology, sociology, and economics.
Unit-1 Theories of Goodness: analysis the different theories of goodness, meanings
of intrinsic and instrumental good, concept of ethical pluralism .While explaining
the different theories of goodness, both meta ethical and normative theories of
goodness have been touched upon. The differences between two types of good-
intrinsic and instrumental good have been delineated.
Unit-2 Theories of Conduct: describes the different theories of human conduct
and illustrates the difference between rules and human conduct. Universalizability
as a theory of human conduct has been examined according to which human conduct
in order to be worthwhile or morally good should be rational or universalizable.
Other theories like the theory of rational self interest, general good theory, and
utilitarianism theory have also been elaborated upon.
Unit-3 Reason and Emotions in Human Conduct: discusses the dichotomy
between reason and emotion and the positive contributions of emotion in morality.
The other aspect is judgment vis-à-vis is action in a moral context. In a moral act
all three aspects of reason: judging, feeling and psychomotor actions are involved,
Unit-4 Character and Personality: in common parlance are used with a sense
of vagueness. The two terms in fact have much in common and it is difficult to
distinguish the two. This unit clarifies the meaning especially in the context of
ethical human behaviour. The five character personality patterns briefly discussed
in this unit are a) amoral b) expedient type c) irrational conscientious, and d)
rational altruistic type.
Theoretical Foundations

116
 Theories of Goodness
UNIT 1 THEORIES OF GOODNESS
Structure
1.1 Introduction
1.2 Objectives
1.3 What is meant by the term ‘Good’?
1.4 What kinds of things are Good?
1.5 Intrinsic and Instrumental Good
1.5.1 Difference between pleasure and happiness
1.6 Hedonism
1.7 Ethical Pluralism
1.7.1 Knowledge
1.7.2 Moral Qualities
1.8 Self Realization
1.9 Let Us Sum Up
1.10 Answers to Check Your Progress
1.11 References

1.1 INTRODUCTION
Many statements state facts. For example, statements like ‘he is a tall man’, or
‘India is the largest democracy of the world’. However, there are statements which
do not just describe facts but also express our judgement. For example, statements
like ‘stealing is bad’ or ‘use of atomic bomb is destructive; ‘sound mental and physical
health is desirable’, ‘this painting is beautiful’ etc, These categories of statements
express values we attach to something. In other words, in such statements we are
making judgements of value. The value assigned may be aesthetic; viz., as found
in sentences like ‘this painting is beautiful’; or it may be ethical, viz. ‘stealing is
bad’. In ethics we are concerned with good and bad; right and wrong; duty and
obligation. The word good, which is a matter of central concern in ethics, is also
used in aesthetics but in a different sense. Both in aesthetics as well as in ethics
the word good used has multiple meanings. In aesthetics it is used, for example,
to describe the quality of thing, phenomena or individual, viz. ‘He is a good athlete
or a good swimmer’. But when we use the word ‘good’ in moral discussion many
problems arise. We use ‘good’ to describe some one’s character or conduct. In a
moral context, the meaning of this word may differ.
In this unit, we shall be discussing the different theories of goodness. In this context,
we shall also discuss the intrinsic and extrinsic good and also explain hedonism or
utilitarian view of goodness.

1.2 OBJECTIVES
Following a study of this unit you should be able to:
 discuss the non-cognitive theory and distinguish it from the naturalistic theory
of good; 117
Theoretical Foundations  clarify the meanings of intrinsic and instrumental good;
 illustrate hedonism as a theory of goodness;
 explain the concept of ethical pluralism;
 critically examine the nature of knowledge, self-realization and moral qualities
as bases for ethical pluralism

1.3 WHAT IS MEANT BY THE TERM ‘GOOD’?

The term good in an ethical context, is interpreted differently by different thinkers.
According to one view, called ethical naturalism, the ethical term ‘good’ can be
translated into non-ethical without any change in meaning. For example when I
say that, it is ‘good’ to help others in need, it means I approve of it. But in such a
case, I am not saying anything about the property of the act but rather I am expressing
my attitude (of approval) towards it. If we accept such a definition of ‘good’ or
right, then no acts are right or wrong, good or bad in themselves. There are only
favourable or unfavourable attitudes held by people. In actual practice, people generally
follow a reverse procedure. They approve certain acts, because they are good or
right, contrarily they are not right, because they have been approved by these people.
Approval or non-approval of certain act, expresses only attitudes of favourableness
or unfavourableness. It is not a condition of goodness or badness, rightness or
wrongness. Even if people approve certain acts as good or right, it does not follow
that the right act is necessarily right. The majority’s view may be mistaken.
According to the utilitarian view, any act is good if it promotes or tends to promote
maximum happiness to the maximum number of people in the long run. The utilitarian
definition has however some merit, because it attempts to define in terms of the
consequences it produces. One essential feature of consequentialism or teleological
theories is that it gives good priority over the right. The term good is defined as
the end or the objective of human action: “greatest happiness of greatest number”.
This view evaluates moral actions in terms of whether they contribute to the good.
The results/consequences determine the rightness or wrongness of actions.
There are other deontological theories, which argue the priority of the right over
the good. Actions are intrinsically right or wrong without any regard to the
consequences they happen to produce. In short, certain actions are intrinsically
good or bad, right or wrong. Their goodness or badness does not depend on the
consequences they produce. For example, if I perform my duty with sincerity I
should not bother about what might be the consequences.

1.4 WHAT KINDS OF THINGS ARE GOOD?

In this unit, we shall focus on the question “what kinds of things are good”? In this
regard at least one thing is certain. And this is that there would be no judgements
about what is good and bad, if people do not value certain things above others. In
the simplest sense, one values something if she/he likes or she/he prefers it to something
else.
The word value can be interpreted in another sense also. Something may be of
value to someone even though one does not prefer it. For example, one’s health
118
may be of value to him/her, even though she/he acts in such a way as to undermine Theories of Goodness
or destroy it. Studying is of value to students, though some students’ preference is
not studying. Whatever is of value to you in the attainment of goal is not necessary
what you prefer. That which one values (subjectively) is one thing, and that which
is of value (objectively) is another. So value is considered in two senses: (i) a liking
or a preference, and (ii) that which promotes a goal independently of one’s liking
or preference.
Secondly, things which are of value in a particular context may vary from one individual
to another. Now the question is: are all such things valuable in themselves? Some
things are valuable as means to attainment of certain other things – that is, they
are means to some ends. Proper or balanced diet is a means to good health. Health
may be valuable to attainment of something like happiness or peace of mind. So
in the objective sense, value is the means to some end (as a necessary condition).
Here again a question arises- are there things which are of value in themselves
regardless of what we are aiming at? or is it always relative to some end - that
which has value or worth in itself without reference to any end or that which has
value as a means to the attainment of an end. Some philosophers have answered
this question in the affirmative i.e., there are things which are valuable in themselves
and also there are things which are valuable as means to some further end. These
two concepts are more clearly discussed as under.

1.5 INTRINSIC AND INSTRUMENTAL GOOD

Something in this world are valuable, desirable, worthwhile, i.e. good for their own
sake, whereas other things are good only as means to some ends. They are security,
peace, pleasure, money, enjoyment, happiness, knowledge, honesty, kindness,
intelligence, affection, beauty, etc. which are worth having or desirable. But some
of these are desirable for their own sake and others are means to something that
are desirable for their own sake. For example, money is good only as a means to
some other things like material comfort, freedom from certain fears, happiness and
peace. But are all these things that money brings worth having for their own sake.
Surely no. Then, why do we want these things? Perhaps, to bring happiness, that
is something that we desire for its own sake. Happiness is intrinsically good. Thus
intrinsic value is the ethical thing that an object has in itself or for its own sake. An
object with intrinsic value may be regarded as an end or end-in-itself. It is contrasted
with instrumental value (or extrinsic value), the value of which depends on how
much it generates intrinsic value.

1.5.1 Difference between Pleasure and Happiness

What is the difference between these two terms? Pleasure is a certain kind of
consciousness (not verbally definable), a psychological state, with which we are
all acquainted from our experiences. We speak of pleasure of eating, drinking, sexual
experience, taking a walk in the morning, reading a book, contemplating works of
arts, listening to music, engaging in conversation with friends etc. All these things
are sources of pleasure. Pleasure may be physical such as eating, drinking, sexual
experience or it may be mental and spiritual.
Happiness and pleasure are not synonymous terms. We may experience pleasure
for a few seconds but it would be strange to speak of being happy for a few seconds.
119
Theoretical Foundations The relation of pleasure and happiness is like that of part and the whole; happiness
consists of the sum of pleasures. A person may experience numerous pleasures
without being happy; but she/he cannot be happy without experiencing pleasure
from some source or other. Sources of pleasure, of course, count much more towards
happiness than do others. One’s healthy attitude towards life and cheerful disposition
are much more conducive to happiness than striving for wealth and glamour.

1.6 HEDONISM
Hedonism as a normative ethical philosophy means that pleasure and happiness
constitute ultimate good. In other words it can be said that something is normally
good or right if it promotes or tends to promote maximum happiness to the maximum
number of people in the long run. According to the philosophy of hedonism, only
that pleasure is intrinsically good – that is, worth having for its own sake. On the
basis of this theory, the more pleasure and happiness are in the world, the better it
is. Life containing the most intrinsic good is the one that contains maximum pleasure
and the least displeasure.
According to the hedonist, pleasure and happiness are intrinsically good. There
are many things that the hedonist would consider good, but only pleasure and
happiness are considered intrinsically good. For example works of Art are good
in that they provide the possibility of pleasant aesthetic experiences. They are
sometimes said to have a special kind of inherent value, since the contemplation
of them is itself pleasant. Bricks and mortar, by contrast do not have inherent value,
because the very contemplation of them is not itself pleasant. They have instrumental
value, in that they have a utility for human purpose, such as building houses; which
in turn lead to happiness. Anything that is usable for furtherance of happiness is
instrumentally good.
Among the things that are instrumentally good (in the hedonistic sense) are moral
qualities or virtues–honesty, benevolence, truth, non-stealing, industriousness and
so on. In general, moral qualities are those that tend to make one and all better
human beings; though it is difficult to make a sharp distinction between moral and
non-moral qualities. For example, can we treat thrift, tidiness courage etc. as moral
qualities? Courage, for example, may not be good in itself, but only when it leads
to happiness in the world, its moral value is increased. Similar is the case with
honesty. It is good, but not good in itself. Acquisition of knowledge is in general,
good, but it can also be evil depending upon the purpose for which it is used. In
any case when it is good, its goodness is only instrumental – knowledge that adds
to the sum of happiness is good. Knowledge of the principles of physics is of
enormous value in human life, yet hydrogen and other atomic bombs are also made
with its knowledge, which can annihilate human life from the globe. Happiness also
is not good without conditions, happiness of a criminal who gets away with his
crime or of person who wins a contest by cheating do not involve anything good.

Check Your Progress 1

(i) What is utilitarian view of good?
....................................................................................................
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120
 Theories of Goodness
(ii) What is hedonism?
....................................................................................................
....................................................................................................

1.7 ETHICAL PLURALISM

We have seen that according to hedonism, pleasure or happiness is intrinsically
good. Other thinkers who are critical of hedonism also don’t deny this view, but
at the same time they accept other things also as intrinsically good. Let us discuss
these also.

1.7.1 Knowledge
There is no doubt that knowledge is good, knowledge is power and it is an
instrument in the advancement of human civilization. It is also used as an instrument
of human happiness and pleasure. If you know that certain disease is contagious,
you can avoid getting exposed to it by taking precautions. Notwithstanding, the
instrumental use of knowledge, it is claimed to be good for its own sake. We
study philosophy, mathematics, or any other subject like physics or biology to
acquire knowledge and not with the objective that this knowledge will add to
world’s happiness.
Many people including the hedonists are not convinced about the argument about
knowledge for its intrinsic worth. They say that though it is good to have knowledge,
its value is instrumental and not inherent like happiness or liberty. Arguing against
knowledge as inherent good, they hold that when knowledge is good, it is only
instrumentally good and also not under all circumstances. There are many cases
where true knowledge is concealed from persons (suffering from diseases) to save
them from frustration, anguish or anxiety. And there are conditions/ circumstances
in which knowledge far from being an intrinsic value is not a value at all. So according
to hedonism it is happiness, which is intrinsically good and not knowledge. The
goodness of knowledge depends on its happiness potential.

1.7.2 Moral Qualities

Against the hedonistic view proclaiming that it is happiness alone, that is intrinsically
good, the pluralists posit a number of moral qualities of human beings as having
intrinsic worth. According to them qualities like kindness, honesty, truthfulness,
benevolence, loyalty, generosity, goodwill etc. are valuable in themselves. But the
hedonists’ arguments against the intrinsic worth of such qualities comment that such
qualities are valuable only as means to bring more happiness in the world and hence
their values are instrumental. Indeed all these qualities can be used for either good
or evil. They are not always instrumentally good. Loyalty, honesty and generosity
are evil when used for a bad cause as exemplified by fanatics’ loyalty to their party
and ready to slaughter thousands of people rather than give up their beliefs. A person
who is generous to lazy people, his generosity shown will add more to their laziness.
Similarly, if a doctor tells truth to a patient who suffers from some incurable disease
it will do more harm to the patient than good.
121
Theoretical Foundations The pluralists however attach intrinsic values to these qualities even when they have
bad consequences. For them, values are more important than the happiness they
cause. The hedonist’s counterargument is that though a world without moral virtues
is not worth living, still their values are instrumental. If virtues are deleted from the
goal of happiness in which the instrumental values reside, then one is faced with
questions like: what are all these virtues for? Why cultivate them at all? What
end do they serve?
The pluralists are of the view that happiness obtained by wrongful means, cannot
be sustained for long. On the other hand happiness achieved by exercise of moral
qualities, is abiding, deep and more self-satisfying. The exercise of desirable human
traits is not merely an instrument for the achievement of greater human happiness,
these traits are desirable in themselves and people usually value them for themselves.
The more, kindness, fairness, generosity, goodwill, wisdom etc. prevail in the world,
the better becomes the place. The exercise of moral virtues is thus not merely
instrumental to the achievement of happiness, but has a value of its own, independent
of its happiness-potential.

1.8 SELF-REALIZATION
The term self realization has been used to indicate two kinds of growth in awareness,
of expansion of consciousness, which although more or less related, are different
in their nature and have quite different manifestations. The meaning most frequently
given to self-realization is that of psychological growth and maturation, of the
awakening and manifestation of latent potentialities of the human being- for instance,
ethical, aesthetic, and religious experiences and activities. These correspond to the
characteristics Maslow (1959) ascribes to self- actualization, and it would perhaps
be well to use this term in order to distinguish it from the second kind of self- realization.
This is the realization of the self, the experience and awareness of the synthesizing
spiritual centre. It is not the realization of the personal conscious self or “I”, which
should be considered merely as the reflection of the spiritual self, in the field of the
personality. Self- actualization may be achieved at different levels and does not
necessarily include what can be called the spiritual level.
According to the view of the proponents of self-realization, the only thing that is
good for its own sake, is the development of man’s best capacities as human beings.
Man is endowed with different capacities, proper realization of which lead to full
human development. Man is often unable to realize these to the full; as a result
most of these, which could have added to his/her human growth, remain
underdeveloped. It should be remembered that man possesses both human and
animal instincts/potentialities. When we refer to self-realization, we mean human
qualities and capacities mentioned above under the section “moral qualities” like
generosity, truth, non-violence, physical, moral and intellectual abilities and skills
etc. Aristotle speaking on such qualities had opined that exercising one’s best capacities
meant exercising the capacity that is unique to man and the rational faculty or reason.
Man shares many of his capacities for growth with animals but capacities like reason
and morality are such faculties that he shares with no other species. It is such unique
faculties that should be realized. The biological capacities are to be realized along
with the uniquely human faculties but they should be subordinated to capacities
like reason and morality. Man’s reason should control all his other capacities and
122 capabilities. There is no doubt that man has a right to his self-existence like all
other animals. All living species except man are programmed by nature to perform Theories of Goodness
actions required for their survival. It is man alone, who has capacities to choose
a value/action that he thinks is appropriate to his survival. Choosing a code of values
is uniquely human.
Man’s life is based on the code of ethics. But for individual man, his own life is his
purpose. Thus, in this system of ethics, man’s life is the ultimate value that all other
values serve including happiness. This is the one thing that is an end in itself. But a
question arises; will it be wrong for a man ever to risk his life? Not at all. For
instance, if a man is compelled to live in such human conditions where freedom of
thought and actions are suppressed he might very well risk his life to escape such
conditions.
A more recent doctrine, close in some respects to self-realization is contained in
the ethical theory given by philosopher and novelist Ayn Rand. According to this
view, good is that which is proper (appropriate, conducive) to the life of man as a
rational being. Ayn Rand’s ethics begins by analysis of the term value. She maintains,
values arise from and are necessitated by the distinctive nature of living beings.
Value is that which one prefers and is an object of action, which presupposes
alternatives. You value an object or thing, which you prefer and choose from
alternatives for which action is necessary. If you reflect upon different alternatives,
you will see that the most fundamental alternative in the universe is existence or
non-existence, the issue of life or death. It is the concept of life that makes the
concept of other values possible. It is only to a living person that things can be
good or evil. Thus it is existence, nature and the needs of living organisms that
make the existence of values possible and necessary.
Man is not born with automatic, innate knowledge of what is good or evil for him.
To acquire this knowledge, man must think and to think is an act of choice. That
is, if man is to live, he must choose to think and hold life as his standard of value.
The code of values that his life requires is a code of ethics.

Check Your Progress 2

(i) Name the instruments of ethical pluralism?
....................................................................................................
....................................................................................................
(ii) What is self- realization?
....................................................................................................
....................................................................................................
(iii) What is the pluralist’s view of happiness?
....................................................................................................
....................................................................................................

1.9 LET US SUM UP

In this unit, we have discussed that the word “good” is used in different respects.
In whatever sense we use it, the word describes the judgement of values like aesthetic, 123
Theoretical Foundations moral (ethical) etc. In ethics we are concerned with matters of good and bad, right
or wrong, duty and obligation. In this unit, we have analyzed the different theories
that aim at clarifying the meaning of good. In doing so, we briefly touch upon both
meta ethical and normative theories of ‘good’ and goodness.
In delineating the meta-ethical theories, i.e., theories relating to classifying meaning
of the term good, we dealt with ethical naturalism, according to which ethical sentences
can be translated into non-ethical ones without any change in meaning. For example,
when I say that this action is right or good, it means I approve of it; or if this action
is right it means that it promotes maximum happiness among the maximum number
of people.
In addition to ethical naturalism, the non-cognitive view or the emotive theory of
good and bad, right or wrong have also been analyzed. According to this view,
ethical sentences express speaker’s feelings and have nothing to do with rightness
or wrongness. While discussing the normative theories, the difference between two
types of good- intrinsic good and instrumental good have been emphasized upon.
Hedonism and its characteristics have been reflected. Besides
these, ethical pluralism which mentions that there are many things that are good
for their own sake like knowledge, certain moral qualities like good will, loyalty,
benevolence, sincerity, etc. have been referred to. While dealing with each of the
theories the critical examination of the same from the point of view of their strengths
and weaknesses have also been done.

1.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) According to this view any act is good or right if it promotes or tends to promote
maximum happiness to the maximum number of people in the long run.
(ii) Hedonism refers to normative ethical philosophy according to which pleasure
and happiness constitute the ultimate good. Hedonism believes that only such
a pleasure is intrinsically good that is worth having for its own sake.
Check Your Progress 2
(i) Knowledge and Moral qualities are the instruments of ethical pluralism.
(ii) Self-realization is the development of man’s best capacities as human beings.
Self realization refers to human qualities like generosity, truth, non-violence,
moral and physical abilities and skills etc.
(iii) The pluralists are of the view that happiness obtained by wrongful means, cannot
be sustained for long. On the other hand happiness achieved by exercise of
moral qualities, is abiding, deep and more self-satisfying

1.11 REFERENCES
Abelson, Raziel. (Ed.) (1963) Ethics and Meta Ethics, New York: St. Martin Press
Inc.
Blanshard, Bromd. (1961) Reason and Goodness George Allen and Unwin Ltd.
124
Brandt, Richard B. (1959) Ethical Theory – The Problems of Normative and Theories of Goodness
Critical Ethics. Englewood Cliff, N.J.: Prentice Hall Inc.
Brandt, Richard B. (Ed.) (1961) Value and Obligation. New York: Harcourt, Brace
and World Inc.
Have, R.M. (1950) The Language of Morals. Oxford: Clarendon Press.
Hospers, John (1981) An Introduction to Philosophical Analysis. New Delhi:
Allied Publishers.
Meldon, A.L. (Ed.) (1958) Essays on Moral Philosophy, Seatle, Washington:
University of Washington Press
Moore, G.E. (1903) Principia Ethica, London: Cambridge University Press.
Sellars, Wilfrid and John Hospers (Ed.) (1952). Readings in Ethical Theory, New
York: Appleton – Century Crofts.
Taylor Paul, (1961). Normative Discourse, Englewood Cliffs, New York: Prentice
Hall Inc.

125
Theoretical Foundations
UNIT 2 THEORIES OF CONDUCT
Structure
2.1 Introduction
2.2 Objectives
2.3 Rules and Principles of Human Conduct
2.4 Theories of Conduct
2.4.1 Universalizability
2.4.1.1 Rationality and Morality
2.4.2 Ethical Egoism
2.4.2.1 Epicureanism
2.4.2.2 Rational Self Interest
2.4.3 The General Good Theory
2.4.4 Rule Utilitarianism
2.4.5 Theories of Conduct not based on consequences
2.5 Let Us Sum Up
2.6 Answers to Check Your Progress
2.7 References

2.1 INTRODUCTION
In the previous Unit: “Theories Of Goodness” we discussed the meaning of ethical
terms like good and bad, right and wrong. We also discussed normative ethics,
which concerns with what things or actions are good. In this context, the utilitarian
view (that pleasure and happiness are good in themselves) was examined.
While explaining the nature of what is good, some people tried to associate it with
some natural quality of the object or situation which we call good, whereas for
others, ethical terms are non-definable, like yellow or pleasure. In addition, we
discussed the concept of intrinsic and extrinsic good, as also ethical pluralism. In
this unit, we shall try to understand some theories of good human conduct.

2.2 OBJECTIVES
Following a study of this unit you should be able to:
 illustrate the difference between rules and principles of human conduct;
 describe theories of conduct;
 distinguish between “form” and “content” of human behaviour;
 define a truly rational behaviour;
 differentiate between act- utilitarianism and rule-utilitarianism; and
 explain the structure of theories of conduct
126
 Theories of Conduct
2.3 RULES AND PRINCIPLES OF HUMAN CONDUCT

While deciding in what way we should act in a given situation involving moral choice,
we usually follow certain rules of conduct, which are approved by the culture we
live in. For example we follow rules such as those given as under:
 Never take a human life
 Never cause needless pain and suffering to others
 Don’t engage in sexual activity outside marriage
 Always turn the other cheek when you have been injured on one cheek
 Don’t steal
 Always honour your parents
 Never tell a lie, etc.
A reflection will show that none of the above-mentioned rules is a complete guide
to human conduct. These rules tell you what to do, but they do not tell why we
should follow them. What we need to know is a moral principle or a set of moral
principles from which such rules follow. We need to understand general principles
of conduct, which prescribe what one should do in all circumstances. There are
several theories of conduct that attempt to state such principles from which certain
rules of conduct would follow as special cases. Some of such theories have been
discussed in the following sections.

2.4 THEORIES OF CONDUCT

2.4.1 Universalizability
In its simplest form, universalizability means that in behaving with others, you should
act in such a way that the rule of your action becomes a universal law. A similar
precept of ethics is contained in the Golden rule of Christianity. “Do unto others
as you would have them done unto you.” It implies that if you want to be fairly
treated by others, you should always treat others fairly. If you want others to help
you when you are in trouble, you should always help others when they are in need
of your help. The intent of this theory is to make no exception: don’t expect a
kind of special treatment from others, if you are not ready to give similar treatment
to them. In other words, it is a rule of impartiality and reciprocity. Nevertheless,
such a rule of impartibility, does not tell you what is right or wrong. It just tells
you that if certain conduct is wrong for others to do it is also wrong for you to
do, provided the circumstances in both the cases are sufficiently similar, or similar
in relevant aspects.
The Categorical Imperative: Immanuel Kant, a German philosopher, while working
on moral principles set forth certain moral principles, which one can unconditionally
follow. These principles are called the categorical imperatives, i.e. principles that
one ought to always follow. One such imperative, which is similar to the Golden
Rule of Christianity, is stated here: So act that you could wish the maxim of
your action to become a universal law of human conduct. If, for sample, you 127
Theoretical Foundations decide to break a promise or an agreement, because it is no longer convenient or
relevant for you to keep it; the maxim of your action is: Break an agreement or
a promise, if it is no longer convenient or relevant”. Yet a more positive maxim,
which is more desirable to universalise, may be. “You should help others when
they are in trouble.” Another possible maxim may be.” Because I don’t help others
and leave them alone, when they are in trouble, they need not help me, and may
leave me alone, when I am in trouble. Both these maxims are possible but the
categorical imperative does not tell us which rule we should follow. The requirement
of impartiality, however, is compatible with both of these. We can hold that the
principle of impartibility is undoubted a necessary condition, but it is not a sufficient
condition.
2.4.1.1 Rationality and Morality
To remedy the situation, we have just discussed, Hegel who held that for behaviour
to be called morally good or desirable, it must of necessity be rational. While defining
rationality of behaviour in the context of moral conduct, Hegel defined it in terms
of (i) logical coherence or consistency; (ii) generation of universals; (iii)empirical
evidence in support of the generalization, and (iv) public intelligibility.
According to the first condition of rationality, it is necessary that a set of moral
beliefs or rules that we follow should be internally consistent. It is, for example,
not rational for me to believe that others should cooperate with me or should take
care of any interest, at the same time accept that I must respect other’s interests.
On the other hand it will be equally consistent or coherent if I believe that others
need not respect my interest, just as I don’t respect theirs. Many people in this
world live life according to the latter principle. We may not like their values, but
we can’t call them inconsistent, incoherent or irrational.
The second condition/criterion of rationality is concerned with generation of universals
or with general principles. According to this condition, I must not own a principle
today and another tomorrow, unless these are cogent reasons for such a change.
The idea of rational morality entails that our behaviour should be in accordance
with certain principles always unless these are valid reasons.
The third condition necessitates empirical evidence or good reasons for what we
do. That is, behaviour for which no valid reason or empirical evidence can be put
forth, is not a rational behaviour.
According to fourth condition, to be truly rational, our behaviour should be publicly
intelligible or acceptable. Use of idiosyncratic reasons, which are peculiarly personal,
cannot designate behaviour to be rational. For example use of defence mechanism
viz. rationalization–wherein the individual employing reasons which are not true,
to justify one’s behaviour, is not rationality but only rationalization. Such reasons
are not publicly intelligible because they are false.
Nevertheless we must remember that rationality of behaviour provides only the “form”
or the “language of morality”, not its content or literature of it. That is, it cannot
provide us a set of moral principles that we need to follow in our lives. It simply
states that whatever moral principle we follow should satisfy the four criteria/
conditions of rationality.
128
2.4.2 Ethical Egoism Theories of Conduct

To answer the question, “what rule should guide our conduct” the ethical egoist
considers one’s own long-term advantage as the guiding principle; the promotion
of one’s long-term advantage is what one should aim at. People may differ about
what course of action is to be taken for the long term advantage, but once it is clearly
known that a certain course of action will serve one’s long term interest more than
any other, it is chosen. Under the concept of ethical egoism, at least, two shades of
meanings have been associated by different thinkers from time to time. These are:
epicureanism and rational self-interest. These have been described below:
2.4.2.1 Epicureanism
In ancient times the principal exponents of ethical egoism were the Greek epicureans,
who held that one should live one’s life in such a way so as to get more pleasure
in life, because pleasure for them is the sole ‘good’. In Indian culture also (in the
ancient past) there was a school of thought called “Charvak” which almost had
the same philosophy of life. This hedonistic school of Indian philosophy, is now
obsolete at the conceptual level. According to proponents of “Charvak” the summon
bonum (the ultimate good) is the immediate personal gratification and happiness
or pleasure. The past is gone and the future never comes. Every moment is a
present moment and must be enjoyed to its full. By living unhappy life, we cannot
even think of a happy future.
Unlike the Charvaks, however, the epicureans had definite ideas about how each
person’s maximum pleasure could be achieved. According to them one should not
indulge in excessive food and drink or in personal relations. One should eat and
drink what is necessary for maintenance of life, because any excessive indulgence
will cause disturbance to one’s health, which is bound to result in unhappiness.
Similarly, close relationship may result in heartbreaks when there is betrayal. Hence,
one should not become attached to any thing – whether material t or personal–
that one is likely to lose and is outside one’s control. One should live life in a
detached manner. Indeed, the epicurean ethics is not so much a formula for achieving
pleasure as for avoiding displeasure. One could hold that a life of involvement in
human affairs and personal relationships result in more unhappiness than a life of
calm withdrawal and disinterested observation.

Check Your Progress 1

(i) What is Hegelian concept of Rationality?
....................................................................................................
....................................................................................................
(ii) What is Epicureanism?
....................................................................................................
....................................................................................................

2.4.2.2 Rational Self-Interest

Ayn Rand’s ethics (2007) states that the standard by which one judges what is
good or evil, is man’s life–that which is required for man’s survival as man. She 129
Theoretical Foundations also maintained that man is an end in himself. So man’s moral purpose is the
achievement of own rational self-interest. In social relations man should neither sacrifice
himself for others, nor sacrifice others for himself. His rationality demands that just
as one has a right to his/her ontological freedom, others do have such a right.
In order to understand Rand’s doctrine of self-interest, one must consider the theory
of human rights that is basic to her ethics. Each man possesses certain basic rights
by virtue of his nature, as a rational being. Thus, he has a right to further his life by
his own thought and effort; he has a right to work, right to property, right to choose
his own values and pursue them. He has a right to liberty and pursuit of happiness.
All these rights are required for living his life as a rational being but he has no
right to encroach upon similar rights of others, viz. he has no right to murder, rob
or enslave other men.
Human beings may not only enjoy rights but also carry out their obligations towards
others. Such obligations for example may arise, if one has made a contractual
agreement one is morally bound to keep; similarly, one is morally bound to support
one’s children as they are his/her responsibility. However, right to life does not mean
that others must provide you with the necessities of life. They have no such obligation
towards you and forcing them to do so, will be a violation of their rights. Nothing
can be called a right that requires for its implementation the non-voluntary participation
of other human beings.
Rational self-interest does not mean that you are free to do anything that serves
your interests, especially that which violates others’ rights. Rather, it consists of
respecting rights of others and demanding that one’s own rights be respected.
Second, along with rights, one has obligations towards those situations, which have
been caused with his/her participation, but there would be no obligation for those
situations which he/she did not cause.

2.4.3 The General Good Theory

To the question of human conduct one answer is given by utilitarianism, which has
been discussed above. The answer is very simple: act so as to bring about the
greatest good possible. Among the alternative actions available, one should choose
the one that produces the maximum total good or the one that has the best total
consequences. If, for example, you are aiming at producing happiness, then your
act should be such as to create happiness for all. There is no doubt that exact
calculations in this regard, may be difficult but we can have good approximation.
Sometimes, it is difficult or even impossible to know which alternative will be the
one, which can cause maximum happiness or lessen the maximum unhappiness. In
such situations one should utilise the best information available at that time. Suppose
one’s father and a famous physician are trapped in a burning house and one has
an alternative to save only one. The utilitarian’s answer would be to save the physician,
because if s/he is saved, he/she can save the life of some more people. Hence,
more good would be done by saving the physician.
It may happen that in-spite of one’s best judgement or intention his/her act may
harm others. Suppose some one driving a car, takes along a person and the car
meets with an accident and the person dies. In such case, to say that death of the
person would not have occurred, had he not been helped. Can the act of helping
130 here be treated as wrong?
The utilitarian ethics can be stated very simply. The proposition that a certain act Theories of Conduct
is right follows as a conclusion from the following two premises:
1) The act that will produce (on the basis of evidence available at the time) the
greatest total good is right. This act will produce the greatest total good. Therefore,
this act is right.
2) The second premise is that the consequence of an act is often difficult or even
impossible to determine. This is because; the relation between the cause and
effect is extremely complex. What may happen, one never knows for certain.
Nevertheless, utilitarianism has been challenged by philosophers in many ways. Let
us consider some examples:
(1) Suppose I make a promise to provide some services to you. Should I keep
the promise only when I believe that doing so, will produce the most good?
Should I keep the promise because I made it? Suppose I as a doctor make a
promise to meet you at 4 p.m. and just as I was getting ready to see you, an
emergency case came which called for an immediate operation; avoiding which
could caused fatal death to the patient. Obviously not keeping the promise in
such situation would be the right thing.
(2) This becomes especially pressing in cases of promises made that no one knew.
For example say two explorers are lost in the arctic and there is enough food
to keep only one of them alive. The first explorer expresses his willingness to
die if the second makes a promise to rear up his children on his friend’s behalf.
Will the second man be justified, when he returns home and declares the fact.
No one would ever know that the promise was made. Since the friend cannot
afford to educate or rear up both the families, his first duty would be to rear
up his own children and to forget about the promise to the dying man.
(3) A man ordinarily feels obliged to provide for one’s own family and not his
neighbour’s family. What, if however, on a given occasion, he could do more
good by helping the neighbour’s family than by helping his own. Should he do
it? Would he be equally obliged to do it as to help his own?
(4) There is a habitual criminal. On several occasions he is brought to the court
for conviction. But in the absence of proper evidence, every time, the criminal
is set free. Suppose now for an alleged crime, he finally obtains a conviction.
The judge comes upon definite information that the person has not committed
the crime for which he is convicted. The fact that the person is innocent, this
time, is known only to the judge and nobody else. What should the judge do,
knowing fully well that if he is released he would commit crimes once again?
It would be better for all if he is convicted because if he is released he would
commit more crimes and be a danger to the life and property of many. However
by being convicted this time, he would be paying for the crime that he has
not committed at all.

2.4.4 Rule-utilitarianism
So far we have been discussing the traditional version of utilitarianism, according
to which one should perform only the act, which has best consequences. This traditional
version is also known by the name act-utilitarianism. If we adopt this version
for deciding the rightness of individual acts, there will be many cases, like the ones, 131
Theoretical Foundations cited above (examples 1 to 4). Judging the worth of an act in terms of consequences
of the individual act will either be not possible or it would result in a state of moral
dilemma. To come out of this difficult situation, rule- utilitarianism version of
utilitarianism has been adopted. It holds that we should not judge the rightness of
an act by its consequences, but by the consequences of adopting the rule under
which the particular act falls. For example, one important rule in law is that a person,
who is known to be innocent, should never be found guilty (see example 4 above).
Sustaining the conviction of the man, even after we know that he is innocent would
clearly violate this rule. Whatever be the consequences for this particular conviction,
the consequences of adopting any rule that permits conviction of someone who is
innocent is very bad indeed. But again a question may be raised, “how do we assess
the goodness or worth of the rule itself?” Consider the consequences of not having
such a rule, and you can easily assess the worth of the rule.
Finding the best rule (a rule whose adoption would have the best consequence) is
often difficult. Mostly such rules will not be simple but complex.
For example, can we adopt the rule “Never take a human life” or “Never kill a
person”? In that case, what about killing in self-defence? In a battle killing is considered
to be good. The adoption of such a rule would result in the death of innocent and
survival of thieves and murderers. A better rule in this regard could be “Never
initiate aggression against other human beings” or “never kill except in self-defence”.
The point is that, adopt the best rule and stick to it without any exception. The
best rule is that rule whose adoption results in the best consequences.
Similarly, another example may be “Never break a promise”. This rule can be
modified as never break a promise unless it was made in duress, or unless some
significantly good result would be achieved or evil prevented by breaking it.

2.4.5 Theories of Conduct not based on consequences

According to utilitarianism, act-utilitarianism or rule-utilitarianism, what we should
do and what we should not depends on the consequences. But do we think that
every theory of human conduct depends only on the consequences of the act or
of the rule. Are there no “right-making” features of the act? There are thinkers
who hold that some acts may be good (or bad) independent of the consequences
of these acts. We should, therefore, consider not only the consequences (which
lie in the future) but also the conditions under which the act was performed (which
lie in the past).
Following this line of thought, we can consider various types of moral obligations
that the utilitarian does not sufficiently recognize.
These are:
(1) There are duties of gratitude to those who have helped us. For example, I
owe a duty of gratitude to my parents but not to the physician as mentioned in
an example ( given earlier) and to all those who have helped us in need. It is,
therefore, ‘father’ rather than the physician whom the son may rescue from
the burning building. This duty is not based on probable future looking. Duties
have personal character because of the special relations between those involved.
(2) There are duties of fidelity, loyalty. I have made a promise. I must keep it except
132 in situations where a bigger duty, more urgent and significant comes in the way.
 This duty is also past looking (for a past event/relation) and not based on probable Theories of Conduct
consequences of keeping the promise. It is also personal, for the person to
whom I made the promise, not just for any one.
(3) There are duties related to justice. In one sense, justice means equitable treatment
to all, not equal treatment. It depends on the “deservedness.’ If a judge, for
example, sentences a stranger for full penalty but lets off another person for
exactly the same offence,( for political or other reasons) injustice is done. But
if a school provides freeship, books and clothes to those students only who
are poor but performers and not to others, who are well off or who do not
perform well, it may be called justice (This is called social justice). Showing
partiality is a clear example of injustice. If a judge sentences life imprisonment
to every one including himself (if he later commits such an offence) for violating
minor traffic rules, the judge is doing injustice, not because he is partial in the
deliverance of judgement (that he is certainly not) but because the nature of
offence is not so severe as to sentence people for life imprisonment. A man
deserves punishment because he has committed an offence, but the same should
be proportionate to the offence committed.
The utilitarianism theory of punishment is entirely future looking: one should punish
in-order-to, not because-of. According to utilitarianism, punishment is justified because
it may (a) improve the offender, perhaps “teach him a lesson”, so that he will not
repeat his offence in future; (b) deter other people from doing similar offences;
and (c) protect the people (potential victims) from such offenders by isolating them
from the rest of the society. The retributive view of punishment is that, it should be
administered simply because an offence has been committed, for which the offender
deserves to be punished.
Let us take the case cited in example (5), where in a habitual criminal has been
sentenced for a crime which he did not commit this time, though in the past he has
committed many crimes but in the absence of evidence, he could not be sentenced.
The retribution would signify that the man should not be punished for the offence he
has not committed. To punish him would be a clear example of injustice. He should
not be punished even though the consequences of punishing him, in such a case
might be very good for the society, deserving for the act committed and not by
future consequences of punishing. The theorist of rule-utilitarianism would say that
he should not be punished. He would say that if an innocent man is punished the
consequences of such a rule would be disastrous for the society. It will make everyone
feel insecure and also undermine the foundations of law. Both these parties (retributivist
as well as rule-utilitarianism) would agree on the issue, though for different reasons.
The retributivist has good reasons for criticizing and condemning the rule-utilitarianism
in such cases. The fact is that man is innocent and this alone is sufficient to justify
that the man should not be punished. He should not be punished in any circumstance,
not even to stop a crime or a riot.

Check Your Progress 2

(i) What is the General Good Theory?
....................................................................................................
....................................................................................................
133
Theoretical Foundations
(ii) What is Utilitarianism theory of Punishment?
....................................................................................................
....................................................................................................

2.5 LET US SUM UP

In the present unit we have discussed different theories of human conduct. To start
with we examined universalizability as a theory of human conduct. According to
this theory, human conduct in order to be worthwhile or morally good should be
rational or universalizable. In this process, we distinguished between “form” and
“content of morality”. The highest form of universalizable behaviour is defined by
Kant in his categorical imperative. Further we discussed ethical egoism, according
to which promotion of one’s own long-term interest or advantage should guide one’s
behaviour and conduct. As a modified form of this, the theory of rational self-interest
has been discussed. This theory is based on the objective requirements of one’s
life as a rational being.
To the question of human conduct, another answer is given by the general good
theory. This emphasized that it is not one’s own good but good of the society or
humanity which should be the aim or consequence of our conduct. However, this
theory is not free from pitfalls. To overcome these drawbacks of the act of
utilitarianism, rule-utilitarianism theory came into existence. This theory holds that
we should not judge the consequences of the rightness of the act by its consequences
but by the consequences of adopting the rule under which the particular act falls.
This theory tried to solve the problem of ethical relativism.
Then, we discussed the theories of conduct not based on consequences of performing
the act. Under such theories various types of moral obligations have been considered,
which the utilitarian theories did not sufficiently recognize. Under these we discussed
various types of duties: gratitude, fidelity and justice.

2.6 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) Hegel held that for behaviour to be called morally good or desirable must of
necessity be rational. Hegel defines rationality in terms of i) logical coherence
or consistency 2) generation of universals 3) empirical evidence in support of
generalization and 4) public intelligibility.
ii) In ancient times the principal exponents were the Greek Epicureans who held
that one should live one’s life in such a way as to get more pleasures in life,
because pleasure for them is the sole ‘good’.
Check Your Progress 2
i) This theory believes in producing the maximum total good or the one that has
the best total consequences. Eg: If you are aiming at producing happiness
then your act should be such as to create happiness for all.
134
ii) The utilitarianism theory of punishment is entirely future looking, one should Theories of Conduct
punish in-order-to and not ‘because of’. According to utilitarianism, punishment
is justified because it may a) improve the offender by teaching him a lesson
B) deter other people from doing similar offences C) protect the people from
such offenders by violating them from the rest of the society.

2.7 REFERENCES
Ayer, Alfred J. (1955). “On the Analysis of Moral Judgement” in Philosophical
Essays, London: Macmillan & Co. Ltd.
Binkley, Luther J. (1961). Contemporary Ethical Theories, New York: Citadel
Press.
Blanshard, Brand (1961). Reason and Goodness, London: George Allen and Unwin
Ltd.
Brandt, Richard B. (1959). Ethical Theory – The Problems of Normative and
Critical Ethics. Englewood Cliff, N.J.: Prentice Hall Inc.)
Dagar B.S. and Dhull, Indira (1995). Perspectives in Moral Education, New
Delhi: Uppal Publishing House,)
Hegel,G.W.F (1977). Phenomenology of Spirit;(translated ed).Oxford University
Press.
Hospers, John (1981). An Introduction to Philosophical Analysis, New Delhi:
Allied Publishers.
Meldon, A.L. (Ed.) (1958). Essays on Moral Philosophy, Seatle, Washington:
University of Washington Press.
Rand Ayn (2007). Normative Ethics: The virtuous egoist ,Tara Smith,University
of Texas,Austin.
Sellars, Wilfrid and John Hospers (Ed.) (1952) Readings in Ethical Theory, New
York: Appleton – Century Crofts

135
Theoretical Foundations
UNIT 3 REASON AND EMOTIONS IN HUMAN
CONDUCT
Structure
3.1 Introduction
3.2 Objectives
3.3 Dichotomy between Reason and Emotion
3.4 Implications of the Dichotomy
3.5 Emotions in Moral Education
3.6 Factors of Control
3.7 Judgement and Action in Moral Education.
3.8 Moral Weakness
3.9 Let Us Sum Up
3.10 Answers to Check Your Progress
3.11 References

3.1 INTRODUCTION
The previous unit, was about various theories of conduct, which aimed at defining
and clarifying the criteria of morally good behaviour. You also learnt that conduct,
which can be justified on the basis of valid reasons, is morally worthwhile and good
behaviour. That is rationality constitutes a core element in ethical behaviour. Behaviour
that is characterized as irrational, incoherent, or inconsistent cannot be called ethically
desirable, worthwhile or good behaviour. Mere rationality of behaviour cannot
be called sufficient criterion to define morality. There are certain human emotions
like empathy, sympathy, caring for others, loving them, etc. devoid of which no
behaviour can be morally good, even if it is supported by valid reasons. It will be
quite apt to say that reason is an essential condition of morality, but it is certainly
not a sufficient condition. There are certain human emotions like greed, selfishness,
etc. which are a direct anti-thesis of morally good behaviour because they undermine
the strength of reason and lead one to follow one’s selfish interests. That is why
we are told to control such emotions in order to act morally.
In this unit, we shall try to discuss the dichotomy between reason and emotion, as
also the positive contribution of emotions in morality.

3.2 OBJECTIVES
Following a study of this unit you should be able to:
 bring out the dichotomy between reason and emotion;
 discuss the implication of this dichotomy for education;
 highlight the positive role of emotions in moral education;
 explain, how both judgement and action are essential to moral education;
136 and
  state the reasons of moral weakness, and suggest ways to overcome the Reason and Emotions in
Human Conduct
same

3.3 DICHOTOMY BETWEEN REASON AND

EMOTION
There existed always a tension between intellectual and emotional aspects in human
being’s life, especially in the moral context. For the most part reason and emotion
have been in conflict with each other, as incompatible to the development of moral
character. But this is also a fact that both reason and emotion constitute essential
dimensions or domains of morality. They are like two faces of a coin-inseparable
from each other. In a moral conflict each of these may behave as an anti-thesis of
the other.
In the preceding unit of this block, you have read that no moral judgement can be
said to be worthwhile unless it is rational-consistent and coherent. But without the
element of “caring for others”, no action can be called moral.
The supporters of rationality for moral behaviour, especially Plato (Greek philosopher,
mathematician, writer of the period 428-327 BC), Kant (Immanuel Kant–an 18th
century German philosopher), Piaget (1927 –1987), a Swiss developmental
psychologist), Kohlberg) a Jewish American psychologist (1896 –1980) known
for his work in the area of moral education and reasoning) and his associates consider
reason as central to moral philosophy. Development of reason therefore becomes
the main concern of education. Accordingly education should overcome as effectively
as possible the tendencies of animal life dominated by passions or emotions within
us. The state of being a moral agent is the one in which the individual has come to
know what is right. Socrates had also maintained that virtue is the knowledge of
the “good”. According to Plato virtue or morality is the culmination of the knowledge
of right. Once one obtains this knowledge (of the right), one cannot avoid being
virtuous.
Reason, according to rationalists, is the supreme factor in morality; passions and
emotions are unfortunate appendix (additional features) of human life, which need
to be controlled, tamed or subdued. Aristotle went to the extent of saying reason
and intellectual contemplation to be truly human. Man’s true happiness lies in and
engaging oneself in thinking activities of the highest order. But a question may be
asked whether it would be right to break off such contemplation to save the life of
a drowning man. Plato, however, recognized the conflict that arises between what
we know to be right and what we recognize as pleasurable.
The Christian theology also holds passions, emotions or appetites as domain of
Satan, which led Adam to fall from Grace. The passions, therefore, need to be
suppressed and tamed. In this line of thought, Kant also believed that feelings and
emotions are hindrances on the way of rational morality. According to him, man is
unfortunately obstructed with feelings and emotions, which check him from becoming
a fully rational “being”. In order that man can behave the way shown to be right
by application of reason, feelings and emotions need to be overcome. According
to Kant, discovering right course of action is a rational activity. The natural inclinations
(feelings, emotions, etc.) merely serve to deflect one from acting on the right path
shown by reason.
137
Theoretical Foundations In fact morality may be committed with destruction of natural passions as well as
with their preservation. Both reason and emotions are important for human beings.
The gap between reason and emotion need to be bridged by, what Hegel, a German
philosopher called, the “morality of love”. Many people hold that moral knowledge
cannot be attained by reason alone. For example, before making any moral judgement
we need to be fully conversant with the non-moral facts of the case. It is on an
understanding of the total situation (situational reality) alone, that right judgement
(and hence right action) can be taken. If our moral judgement does not consider
the situational reality, the action taken on that is likely to be wrong. We can find
answer to moral questions only when we know how people behave and what they
do in moral situations. The empiricists recognized the importance of emotions in
moral behaviour. According to them moral belief and behaviour are explicable only
in terms of emotions people have or the way they feel. Accordingly, moral behaviour
is to be assessed in terms of social utility of what people feel to be right, of maximizing
pleasure and minimizing pain.
Thus, there is a dichotomy between man’s intellect and his emotions and a tangible
solution to the problem is not there.

3.4 IMPLICATIONS OF THE DICHOTOMY

The situation arising out of the conviction of divorce of intellect from emotions may
have serious implication, in education. In fact, stressing the one and ignoring the
other aspect of moral behaviour in the curriculum of the child will deprive him of
becoming a truly morally and educated person. As you might know, human personality,
according to Benjamin Bloom (1913-1999) an American educational psychologist
consists of three dimensions – the cognitive, the affective and the psychomotor
domains. Any educational programme, which does not take full account of any of
the three domains, will remain incomplete and therefore, will not achieve the goals
of education. We must not forget that development of appropriate feelings (affective
domain) is an integral part of education including moral education. It is not possible,
even in theory, that one is educated even though he/she has not developed worthwhile
attitudes, feelings and emotions; and he/she does not appreciate what is worth
appreciating. It will be absurd to say that some one is educated but s/he loves
nothing, is interested in nothing, and is enthused by nothing. To be educated is to
have been brought up to care for certain things. To take a purely rationalist approach
amounts denying that our pupils have feelings or individuality; it is to turn them into
computers or robots.
The worst effect of the divorce of intellect from emotion can be seen when one
recommends devices of suppression of emotions with the sole purpose of attaining
universality, objectivity and morality in moral behaviour. Recently a practice is seen
in many schools where steps are taken for taming of emotions or passions. Some
of the agencies in schools or in the society strongly recommend repression of feelings
without being aware that such repression can ultimately lead to varieties of
psychoneurosis or obsessive – compulsive behaviours and extreme form of anxiety.
Such repression of feelings and passions may develop psychosomatic disorders
(like hysteria) engender feelings of guilt and shame. We must not forget that character
disorders like alcoholism, sexual repression, psychopathic tendencies, etc. may develop
because of repressed feelings and desires.
138
Another very dangerous effect of the application of repressive devices on the part Reason and Emotions in
Human Conduct
of parents, society or teachers in early childhood is the development of extremely
strong super-ego. This occurs as a result of taboos of the culture. We should
remember that development of conscience or what Freud, called ego-ideal, is not
the small voice of God, but rather it is developed, by internalising fear and other
unpleasant experiences in the childhood. The development of ego ideal takes place
through an unconscious process and, therefore, always has negative connotation.
The emotions and feelings repressed in this process continue to affect our attitudes
and behaviour in unconscious and unrecognised manner. That is why, in our later
life, we quite often are not able to explain our behaviour to others, and even to
ourselves. A refusal to partake any kind of alcoholic drink under any circumstances,
even where its medicinal value is obvious, for example, cannot be explained by
the individual because such internalisation or repression has taken place unconsciously.
So the ego-ideal developed as a result of repression has to be deplored. But still
we need to develop some kind of conscience or self-image, which helps us in taking
some decision or judgement. We have to be careful that we don’t develop a distorted
conscience, through repression, subjugation or taming of emotion. We should develop
the same through conscious and deliberate choices. The above example of totally
unreasonable rejection of alcohol in all its forms is one instance of this kind of distortion.
The development of such taboos some times is so strong that one is willing to die
or see a child or some relative die than to break the taboo.
A strong devices used for repression of desires, feelings and emotions in early
childhood, may not lead in certain cases to development of ego-ideal or a strong
conscience but lead to reaction formation. Some children who are deprived of the
love of parents or lack close attachment with their parents are strongly repressed
by the use of punishment mechanisms or through unconvincing and harsh reasoning
by parents may develop in them aggression and hostility. In many cases, they become
psychopaths or sociopaths. Such an individual displays complete indifference to
others in his behaviour. He is often described as “affectionless” character – one
who has no sense of guilt. He is the very anti-thesis of a morally developed individual.

3.5 EMOTIONS IN MORAL EDUCATION

In the earlier units of this block as well as in the earlier section of this unit, we saw
that reason or rationality plays an important role in determining the nature of morality
and hence moral education. Any behaviour, which is not rational or cannot be
supported by valid reason, cannot be termed as moral. If, for example, we follow
one principle of action today and another tomorrow, our behaviour is inconsistent;
hence cannot be termed moral. We have also seen that behaving morally is not a
rational process alone, because rationality determines only the form of morality and
not its content. To behave morally, we must take care of others’ interests, feel
for them, respect individual freedom of others as we do for us, help the needy to
the extent it is possible for us, etc. Such is the “content” of morality. In essence
reason and emotion in the context of moral education are the two pillars on which
the whole edifice of morality rests : the former acts as a guide and the latter as a
goad : Obviously, the two are linked together in moral judgement and moral action.
We may say that reason without emotion is lame, and emotion without reason is
blind.
139
Theoretical Foundations Some people argue that reason and feeling are usually in conflict with each other;
tagging us in different directions. But if we reflect upon different moral situations,
we find that our inclinations do not always push us towards behaviour that is at
variance with rationality. Often our reason and inclination are in agreement or in
harmony, instead of being in conflict. No doubt, there are some occasions when
we are faced by two distinct courses of actions, one dictated by reason and the
other guided by emotion. In moral choice we find a confusing jumble of reason,
conscience, desire, pleasure, concern for the feelings of others. Just as it is impossible
in any practical educational context to separate the cognitive from the affective goals,
in the same way, it is difficult to distinguish these two aspects in any practical moral
issue.
In a moral context, the relation of feeling with reason is of reciprocity rather than
of conflict. Therefore emotions need to be educated rather than tamed or suppressed.
Our emotions depend on our cognition and vice-versa. Sometimes, emotions are
the result of the ways in which we perceive situations. They result from what the
reason tells us about the world. The converse is also true. Our emotions sometimes,
affect the way we perceive the situation. That is why a group of thinkers, called
phenomenologists, assert that every man’s perceptions are unique because they
are intimately related with emotions and personality. Any situation of moral choice,
therefore, demands a proper cognition in order so that we may arrive at a correct
moral choice or judgement. In short, we can say that we need to make realistic
appraisal of situations and understand them in order to be able to act appropriately.
We have already discussed in this unit about the dangers involved in the control of
emotions. But it does not mean that we should let them free. What is dangerous
is the repression of emotions, not their control. Undoubtedly, the children need to
appropriately control their emotions. They need discipline. Teachers can help them
to develop certain habits of good behaviour when they are young. Thus in the moral
education of young children some kind of training or indoctrination or what Skinner
calls shaping of behaviour, is unavoidable.

3.6 FACTORS OF CONTROL

There are different kinds of controls and disciplines. The only kind of discipline
that can be accepted as a part of educational process is self-discipline. Whatever
devices we use, the goal must be to produce a person who is in control of his
emotion, emotion which prevents one from executing his own moral decisions. The
control should be one of self-control, which is conscious and self-initiated.
In addition to controlling the emotions deliberately and consciously, we must help
children to understand their feelings so that they accept or express them through
socially desirable ways; such as dance or drama. The role-play is a technique, which
helps in development of the ability to see things from someone else’s point of view.
This kind of insight into the feelings of others is an important aim of education.
There is another point to make about education of emotions that is relevant to moral
education. There are some emotions which need to be nurtured like sympathy,
empathy, love and care for others, etc. Instead of controlling such emotions, we
must rather welcome, embrace and promote them. Some impulses or inclinations
are not generally regarded as bad; they are not seen as impulses or inclination to
140 be controlled or repressed but are felt to be the motivating force of our behaviour.
To be fully moral an action should not only conform to certain standards of rationality, Reason and Emotions in
Human Conduct
but it should also be performed with certain degree of motivation. Perhaps it not
morally so good to feed and clothe a filthy tramp in a cold and indifferent way,
than to embrace or love him. It is not enough for an action to be performed “
unwillingly”, but it must be done willingly.
There are people who claim that moral education should concern itself with the
promotion of certain kinds of feelings in pupils. We should recognize the feelings
of others understand and treat them as similar to us. Not only that, we should
sympathize with them, feel for them, empathize with them and even love them. For
true moral education, it is not sufficient to know what is right at cognitive level
only, it is also a matter of promoting those that will support and enhance our moral
action. In actual practice in schools, such feelings and emotions can be better developed
through community living and social service. Through such activities we can learn
which emotions need to be educated and how we can do that.
So moral education does not merely include the understanding of what is right and
what ought to be done, it also involves feelings and emotions which goad our behaviour
to do what we ought to do.

Check Your Progress 1

(i) What are the factors of emotions?
....................................................................................................
....................................................................................................
(ii) What is moral weakness?
....................................................................................................
....................................................................................................

3.7 JUDGEMENT AND ACTION IN MORAL

EDUCATION
The relationships between judgement and action, especially in the moral contexts
have interesting implications for the areas of moral education and moral development.
The issue of moral judgement and moral action in fact, lies at the heart of moral
development. The concept of morality entails all the three dimensions of personality
– the cognitive (judgemental), the affective (feelings, emotion and intentions) and
psychomotor (action). Mere outward behaviour cannot be taken as moral or not
moral. One would certainly agree that, although having certain reasons of some
kind is a necessary part of being a moral agent, this cannot be a sufficient condition
to be a moral agent. To be designated as moral agent, one must act in accordance
with these reasons and intentions. Morality is, by nature, a practical business, as it
is basically concerned with what ought to be done or what is right to do. Morality
cannot be accounted for just in terms of either performing particular kinds of actions
or in terms of making particular kinds of judgements. It must involve both of these,
i.e. how a person thinks, feels and behaves.
141
Theoretical Foundations Many approaches to moral education and moral development, however, ignore
this complex balance between judgement and action. For example, Piaget, Kohlberg
and his associates tried to study moral development mainly in terms of children’s
moral judgement. Though, they did not completely ignore moral action, their main
thrust was directed towards moral judgements On the other hand, the traditional
notion of moral training aimed at inculcating in children a particular code of moral
conduct (telling the truth, respecting one’s elders, keeping one’s promises etc.).
But such notions need to be replaced by furthering children’s understanding of
moral issues. In contrast to judgemental approaches, the opposing traditions seem
to over-emphasize behaviour at the expense of judgement and understanding.
For example, behaviour modification techniques of Skinner had no place for
concepts like intention or judgement, belief, choice, responsibility and justice.
A child behaves morally not because he understands that his behaviour is right
but because his behaviour is so shaped through appropriate arrangement of
rewards and punishments. We can see that this behavioural approach to morality
is not moral education but moral training. According to it, it is the standard of
behaviour in and out of school, which is a measure of success or failure of moral
teaching.

3.8 MORAL WEAKNESS

In dealing with moral education, we encounter a specific practical problem – the
problem of moral weakness. For example, a child may have learnt certain skills,
which satisfy certain judgemental criteria, but may fail to act in accordance with
what he has judged to be right. This educational problem of moral weakness is
concerned with how to encourage children to act upon their moral judgement. Let
us try to analyse the solution of such a problem.
When we fail to act upon what we think to be right or good, we are guilty of moral
weakness. It usually happens when we are overcome by overpowering emotions,
desires or other irrational factors, We are not able to withstand such pressures
either because our ‘will’ or our ‘conscience’ is too weak. Moral education in such
cases will imply strengthening the will or conscience to educate emotions and thus
build a strong character. Some thinkers reject concepts like weak will or conscience.
According to them, moral weakness is not a battle between our will and our emotions,
but rather a conflict or incompatibility between two kinds of reasons for actions.
Reasons can justify as well as motivate a person for action. I may for instance
believe that I ought to visit my friend in hospital (who is ill), because hospital patients
generally feel happy when visited by friends and hence recover more quickly. I
also would want to be visited if I were in his place. There are justifiable reasons
for visiting hospital patients, and I also agree with those reasons. Still, I may not
be able to visit my friend, perhaps, I don’t have time or energy or perhaps the
hospital environment is not conducive to me, etc. In such situations, there are no
reasons, which motivate me to visit my friend. So reasons, which justify and reasons
that motivate are logically separate. This distinction offers a general explanation
for moral weakness. It is not always necessary that inclinations and obligations are
separate; they may coincide also.

142
 Reason and Emotions in
Check Your Progress 2 Human Conduct

(i) Name the supporters of rationality of moral behaviour?

....................................................................................................
....................................................................................................

(ii) What does repression of emotions result in?

....................................................................................................
....................................................................................................

(iii) What is the relationship between Reason and Emotion?

....................................................................................................
....................................................................................................

However, it is the conflict between two kinds of reasons (justificatory and motivational)
which in actual practice provide instances of moral weakness.

3.9 LET US SUM UP

The present unit is an attempt to highlight the dichotomy existing between reasons
and emotions in a moral context. While examining the differential roles of the two,
it is argued that from one perspective, reasons and emotions constitute essential
conditions to morality. But from another angle, they are anti-thesis to one another.
According to rationalists like Plato, Kant, Piaget and Kohlberg reason is fully human
and hence its development is the main concern of education. The task of education
is also to overcome the animal life of passions or emotions. The Christian ethics,
the Gita, and other Indian scriptures also consider passions or emotions as hindrances
in the path of good human behaviour and, therefore recommend their control.
However, this is not true. True moral education involves development of certain
emotions like love, care, empathy, etc. So if we believe in a complete divorce of
intellect from emotions, it may have serious implication for education. With the
conviction of this divorce if we repress the emotions of children, they may develop
psychosomatic disorders and thereby shall be digressed from achieving their goal
of education. Many such adverse effects have been discussed in the unit, in view
of the dichotomy between reasons and emotions. In fact in a moral context, the
relation of feeling with reason is of reciprocity rather than of conflict. What exactly
we need as teachers is, instead of suppressing or repressing the emotions we should
educate the emotions of children, so that they may understand their appropriate
use at the appropriate time.
The other aspect discussed in the unit is judgement vis-à-vis action in a moral context.
This domain has interesting implications for moral education and moral development
of children. Proper moral development consists in judging an act or situation and
acting in an appropriate manner. Obviously in a moral act all the three: reason,
emotion and psychomotor are involved. We also clearly defined the problem of
moral weakness. For example, a child may, in a specific real situation, judge what
143
Theoretical Foundations he ought to do. But still, for certain reasons he is not inclined to do what he ought
to do. According to some thinkers this happens when we are overpowered by
irrational factors or desires which become hindrances in the path of our duty.
According to other group of thinkers moral weakness is the result of the conflict
between justificatory reasons and motivational reasons.

3.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) The supporters of rationality in moral behaviour are Plato, Kant, Kohlberg
and Piaget who consider reason to be central to moral philosophy.
(ii) Repression can lead to varieties of psychoneurosis or obsessive compulsive
behaviours and extreme anxiety. Such repression may lead to psychosomatic
disorders like hysteria and other character disorders of alcoholism, sexual
repression etc.
(iii) These a like two pillars of moral education on which the whole edifice of
morality rests. The former (reason) acts as a guide and the latter (emotion) as
goad. The two are linked together in moral judgement and moral action.
Check Your Progress 2
(i) The factors of control of emotions are as follows:
a) Self-control which is self initiated
b) Help the children to understand their feelings by role-plays
c) Nurturing emotions like sympathy, empathy, love, care etc.
(ii) When we fail to act upon what we think to be right or good we are guilty of
moral weakness. It happens when we are overcome by overpowering emotions,
desires other irrational factors.

3.11 REFERENCES
Ayer, A.J. (1946). “Language Truth and Logic” in Downey and Kelly. Moral
Education. London: Harper and Row (1982).
Bair, K. (1975). “Moral Autonomy as an Aim of Education” in Downey and
Kelly. Moral Education. London: Harper and Row (1982)
Bloom Benjamin.S (1956) Taxonomy of Educational Objectives; David Mckay
Company, INC: New York.
Boulby, J. (1975). Attachment and Loss, London: Penguin.
Bronfenbrener, W. (1970). Two words of childhood, New York: Russel Safe
Foundation.
Dagar B.S. and Dhull, Indira (1995). Perspectives in Moral Education, New
Delhi: Uppal Publishing House.

144 Downey, J.B. and Kelly, A.B. (1982). Moral Education, London: Harper and Row.
Edward, J.B. (1959). “A study of certain moral attitudes among boys in secondary Reason and Emotions in
Human Conduct
school”, in Downey and Kelly. Moral Education. London: Harper and Row (1982)
Eysenck, H.J. (1960). “The Development of Moral Attitudes in Children”, British
Journal of Psychology.
Haan, N. et. al. (1968). “Moral Reasoning of Young Adults”, Journal of Social
Psychology.
Hirst, P.H. and Peters, R.S. (1971). The Logic of Education, London: Route ledge
and Kegan Paul.
Jean Piaget, (1948). The Moral Development of Child, Glencoe Illinois: Free
Press.
Kay, W. (1975). Moral Development and Identification, Chicago, Univ. of Chicago
Press.
Kay, W. (1975). Moral Education, London: Allen and Unwin.
Kohlberg, L. (1964). Development of Moral Character and Ideology, In Swarey
and Telford (1969). Psychology of Adjustment. (1967) Allyn and Bacon. Boston.
Kohlberg, L. (1978). “The Cognitive Development Approach to Moral
Education”, In Peter Scarf, (Ed.) Reading in Moral Education. Minneapolis:
Winston Press Inc.
Peters, R.S. (1966). Ethics and Education, London: Allen and Unwin.
Peters, R.S. (1973). Reason and Compassion, London: Route ledge and Kegan
Paul.
Redl, F. & Wineman, D. (1952). Controls from Within, Glencoe Illinois: Free
Press.
Swarey, James M. and Telford,Charles W. (1967). Psychology of Adjustment,
Kumar Allyn and Bacon; Boston.
Scarf Peter, (Ed.) (1968). Reading in Moral Education. Minneapolis: Winston
Press Inc.
Wilson, J. (1971). Education in Religion and Emotions. London: Heyneman.

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Theoretical Foundations
UNIT 4 CHARACTER AND PERSONALITY
Structure
4.1 Introduction
4.2 Objectives
4.3 Personality Versus Character
4.3.1 Components of Personality
4.4 Early Attempts at Classification of Personality
4.5 The Trait Cluster or Dominant Component Concept of Personality
4.6 Personality Disorders
4.7 Character and its Factors/ Vectors
4.8 Character-Personality: Patterns
4.8.1 The Amoral Individual
4.8.2 The Expedient Individual
4.8.3 The Conformer
4.8.4 The Irrational-Conscientious Personality
4.8.5 The Rational-Altruistic
4.9 Let Us Sum Up
4.10 Answers to Check Your Progress.
4.11 References

4.1 INTRODUCTION
Most of us use the terms character and personality in common parlance when we
want to communicate about people’s behaviour, their strengths and weaknesses.
But we use these terms with sufficient degree of vagueness, without probably
understanding the real connotations of these in the wider context. For example, if
you come in contact with a person who has a well built body, reasonably good
height and a forceful voice, which can influence you and other people, you may
tend to say that he/she has a good personality. Similarly, the term character is
very often associated with sexual behaviour or at the most with honesty in dealing
with others. But these are only outward manifestations of these terms. The two
terms, in fact, have much in common and it is difficult to clearly distinguish the two.
Character refers to socially relevant behaviour trends that have particular moral
and ethical implications. When we are concerned with behaviors commonly labelled
as good or bad, desirable or undesirable and when activities are considered with
reference to their ethical or moral implications, we speak of character rather than
of personality. Traits for lying, cheating, stealing not keeping one’s promises are
dominantly (negative) character traits. (On the other hand traits like introversion-
extraversion, neuroticism, intelligence, perseverance, self-esteem, friendliness, hostility,
judgement, etc. are personality traits. What are the requirements of character and
personality? Character cannot include personality, but personality must include the
capacities of character and not be limited by them. Character requires understanding,
strength of will, perseverance, and energy. What personality requires is pure
146
understanding, independent of a second person. The general endowments of Character and Personality
personality are: pure intelligence in the mind, warmth and expansiveness in the heart,
dynamism in the vital, endurance and perseverance in the physical. A man with
personality won’t be bound by his opinions or have rigid preferences. He will prefer
what is best at that moment and be willing to change his habits if necessary.
In this unit, we shall attempt to delineate these concepts more deeply and see how
they are related to moral and ethical development of children.

4.2 OBJECTIVES
Following a study of this unit you should be able to:
 discuss the early attempts at classification of personality in terms of physique
and character;
 discuss the trait-cluster theories of personality;
 examine the different factors or vectors that determine character;
 classify different character personality patterns based on the dominant factors
of character;
 explain the different character-personality patterns with appropriate examples;
 bring out the moral and ethical implications of different character-personality
patterns

4.3 PERSONALITY VERSUS CHARACTER

We often use the words personality and character interchangeably to describe
ourselves and others. However, these words are not synonymous; rather they indicate
two distinct, yet related attributes of being. Webster defines personality as ‘the
quality or state of being a person,’ and character as ‘the complex of mental
and ethical traits marking and often individualizing a person.’ According to
Webster, personality is merely the state of existing!
Though we often use the word to indicate specific behavioral traits and preferences
of a person, personality itself is inherent to being alive and conscious. What follows
is that character is the manifestation of these traits. In other words, we have personality
by virtue of being, but we understand ourselves and others as individual conscious
persons through character. That means that character can influence personality, but
personality is unchanging.

4.3.1 Components of Personality

While there are many different theories of personality, the first step is to understand
exactly what is meant by the term personality. A brief definition would be that
personality is made up of the characteristic patterns of thoughts, feelings and behaviors
that make a person unique. In addition to this, personality arises from within the
individual and remains fairly consistent throughout life.
Some of the fundamental characteristics of personality include:
147
Theoretical Foundations  Consistency - There is generally a recognizable order and regularity to
behaviors. Essentially, people act in the same ways or similar ways in a
variety of situations.
 Psychological and physiological - Personality is a psychological construct,
but research suggests that it is also influenced by biological processes and
needs.
 Impact behaviours and actions - Personality does not just influence how
we move and respond in our environment; it also causes us to act in certain
ways.
 Multiple expressions - Personality is displayed in more than just behaviour.
It can also be seen in out thoughts, feelings, close relationships and other
social interactions.

4.4 EARLY ATTEMPTS AT CLASSIFICATION OF

PERSONALITY
In the West, as also in India attempts were made to classify personality of individuals
on the basis of their physique and some times on the basis of chemique (biochemical
and glandular characteristics). William Herbert Sheldon (1898 –1977), an American
psychologist , related body with temperament. The personality types proposed
by Sheldon on the basis of bodily constitution were: (1) endomorphic – with relatively
prominent abdomen and fatty tissues; (ii) mesomorphic – muscular built and strong
bones (athletic type); and (iii) ectomorphic – relatively delicate and thin body
built. A typically endomorphic person, for example, is likely to be an obese,
mesomorphic, square and muscular and the ectomorphic, tall and thin. Describing
people on the basis of their body features and associating them with their temperament
is called Somato-types.
Sheldon and Stevens found endomorphic to be correlated with highly comfort loving,
less reactive and relaxed (viscerotonic), mesomorphic, as one, who loves physical
adventure, competitive aggressiveness, and general assertiveness (somatotonic),
ectomorphic as one correlated with those who express fast reactions, chronic fatigue,
suppressed social responsiveness, restraint and tense posture (cerebrotomic).
In ancient Greece, personality was described in terms of chemique or biochemical
and glandular characteristics. The term chemique was used by Woodworth and
Marquis in 1947. These individuals are said to be have varying degrees of the
following four temperaments: the sanguine (extrovert), the choleric (energetic), the
phlegmatic, and the melancholic (thoughtful, worried).
A typically sanguine person is one, who has an excess of blood, the choleric, excess
of bile; the phlegmatic excess of mucus, and the melancholic, excess of spleen.
Interestingly, one can easily draw a parallel between the ancient Greek and ancient
Indian classifications (Ayurveda) which described the above mentioned four
temperaments respectively as rakta pradhan, pitta pradhan, kaffa pradhan and
vayu pradhan.
But today such classifications of personality in terms of distinctive types have remained
only of historical importance. Pigeon holing, people into “types” is an attempt to
148
over simplify the complexity of human personality. Thinking of a ‘pure type’ can Character and Personality
only be an exception, never a rule. People in fact, may have characteristics of various
groups in varying degrees. On each of these traits, a person can be said to have a
position some where on a continuum from extremely high to extremely low.

4.5 THE TRAIT CLUSTER OR DOMINANT

COMPONENT CONCEPT OF PERSONALITY
The recent attempts at character and personality descriptions are quantitative. In
this process, measurements on a large number of behaviour traits are taken of a
large number of individuals. Then inter-correlations among these variables are
computed. From the correlations, cluster of traits and set of symptoms are identified.
These trait-syndromes are represented by a set of trait clusters that inter-correlate
highly with one another, very low or not at all with measures of other trait clusters.
These statistically isolated components are considered to represent personality “factors”
or character factors. In this way personality and character can be described in
terms of relative strengths of various components or factors.
Eysenck (1960) attempted to classify personality in terms of Extroversion-Introversion,
Neuroticism, and psychoticism dimensions. A typically extrovert will be one who
is highly sociable, happy-go-lucky, makes friends easily, is talkative, etc. The introvert
will be extremely low on all such traits. A person, high on neuroticism dimension
will be emotionally unstable whereas a person low on the dimension will be emotionally
stable. Person with high score on psychoticism will be a tough-minded person and
low on this dimension will be tender minded. In this way a number of psychologists
worked on personality and have evolved different theories. Detailed description
of such theories is beyond the scope of this unit. We shall be mainly concerned
with those personality types which involve ethical or moral dimensions.

4.6 PERSONALITY DISORDERS

Personality Disorders are mental illnesses that share several unique qualities. They
contain symptoms that are enduring and play a major role in most, if not all, aspects
of the person’s life. While many disorders vacillate in terms of symptom presence
and intensity, personality disorders typically remain relatively constant.
To be diagnosed with a disorder in this category, a psychologist will look for the
following criteria:
1. Symptoms have been present for an extended period of time, are inflexible
and pervasive, and are not a result of alcohol or drugs or another psychiatric
disorder. The history of symptoms can be traced back to adolescence or
at least early adulthood.
2. The symptoms have caused and continue to cause significant distress or
negative consequences in different aspects of the person’s life.
3. Symptoms are seen in at least two of the following areas:
o Thoughts (ways of looking at the world, thinking about self or others,
and interacting)
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Theoretical Foundations o Emotions (appropriateness, intensity, and range of emotional
functioning)
o Interpersonal Functioning (relationships and interpersonal skills)
a) Antisocial Personality Disorder
This disorder was previously known as both psychopathic and Sociopathic personality
disorder. Like most personality disorders, there are many factors that may contribute
to the development of symptoms. Because the symptoms are long lasting, the idea
that symptoms begin to emerge in childhood or at least adolescence is well accepted.
The negative consequences of such symptoms, however, may not show themselves
until adulthood.
These behaviors include difficulty with authority, legal altercations, cruelty to animals,
fire setting, and a dislike or anger toward authority. This disorder is diagnosed
much more frequently in male.
The symptoms of antisocial personality disorder include a longstanding pattern (after
the age of 15) of disregard for the rights of others. There is a failure to conform to
society’s norms and expectations that often results in numerous arrests or legal
involvement as well as a history of deceitfulness. Some argue that a major component
of this disorder is the reduced ability to feel empathy for other people. This inability
to see the hurts, concerns, and other feelings of people often results in a disregard
for these aspects of human interaction. Finally, irresponsible behavior often
accompanies this disorder as well as a lack of remorse for wrongdoings.
Treatment for this disorder is very rarely sought. There is a limited amount of insight
into the symptoms, and the negative consequences are often blamed on society.
In this sense, treatment options are limited. Some research has found long term
insight oriented therapy to be effective, but getting the individual to commit to this
treatment is a major obstacle.
People with antisocial personality disorder typically see the world as having the
problems, not him or herself, and therefore rarely seek treatment. If progress is
made, it is typically over an extended period of time.
b) Borderline Personality Disorder
The major symptoms of this disorder revolve around unstable relationships, poor
or negative sense of self, inconsistent moods, and significant impulsivity. There is
an intense fear of abandonment with this disorder that interferes with many aspects
if the individual’s life. This fear often acts as a self-fulfilling prophecy as they cling
to others, are very needy, feel helpless, and become overly involved and immediately
attached. When the fear of abandonment becomes overwhelming, they will often
push others out of their life as if trying to avoid getting rejected. The cycle most
often continues as the individual will then try everything to get people back in his
or her life and once again becomes clingy, needy, and helpless.
The fact that people often do leave someone who exhibits this behavior only proves
to support their distorted belief that they are insignificant, worthless, and unloved.
At this point in the cycle, the individual may exhibit self-harming behaviors such as
suicide attempts, mock suicidal attempts (where the goal is to get rescued and lure
others back into the individual’s life), cutting or other self-mutilating behavior. There
150
is often intense and sudden anger involved, directed both at self and others, as Character and Personality
well a difficulty controlling destructive behaviors.
Treatment for this disorder is long term in nature since the symptoms have been
present for an extended time and interfere with many aspects of the person’s life.
Insight oriented therapy can be helpful but research is showing an increased support
for a cognitive-behavioral approach. In other words, the individual’s thoughts and
actions are monitored both by the self and therapist and specific behaviors are
counted and a plan is made to gradually reduce those thoughts and behaviors that
are seen as negative. A combined approach may be best, but either way requires
intensive time and effort.
While the disorder is chronic in nature, gradual improvements with work are definitely
seen. While it is difficult for anyone to change major aspects of their personality,
the symptoms of this disorder can be reduced in both number and intensity. Long
term treatment is almost always required.
c) Narcissistic Personality Disorder
The symptoms of narcissistic personality disorder revolve around a pattern of
grandiosity, need for admiration, and sense of entitlement. Often individuals feel
overly important and will exaggerate achievements and will accept, and often demand,
praise and admiration despite worthy achievements. They may be overwhelmed
with fantasies involving unlimited success, power, love, or beauty and feel that they
can only be understood by others who are, like them, superior in some aspect of
life.
There is a sense of entitlement, of being more deserving than others based solely
on their superiority. These symptoms, however, are a result of an underlying sense
of inferiority and are often seen as overcompensation. Because of this, they are
often envious and even angry of others who have more, receive more respect or
attention, or otherwise steal away the spotlight.
Treatment for this disorder is very rarely sought. There is a limited amount of insight
into the symptoms, and the negative consequences are often blamed on society.
In this sense, treatment options are limited. Some research has found long term
insight oriented therapy to be effective, but getting the individual to commit to this
treatment is a major obstacle.

4.7 CHARACTER AND ITS FACTORS/VECTORS

Peck et. al. (1962) found six major components, factors or vectors which contribute
to the overall maturity of one’s character.
These components are:
 Moral stability (the tendency to follow moral code willingly and with satisfaction).
 Ego-strength (perceptual accuracy, rational judgement and appropriate action)
 Super-ego strength (the degree of inner control over behaviour or conscience)
 Spontaneity (direct expression of feelings and wishes)
 Friendliness (generalized warmth of feeling for others). 151
Theoretical Foundations  Hostility-guilt complex (strong feelings of hostility and guilt)
It is pertinent to mention that moral stability ego-strength; super-ego strength and
friendliness are positively correlated with general maturity of character. Spontaneity
shows a curious relationship with maturity of character. People at both the extreme
ends of maturity scales are high in spontaneity, whereas those of intermediate maturity
of character are low in spontaneity. This means that highly spontaneous individuals
may be either highly mature or highly immature in their character development. The
hostility-guilt-complex is negatively correlated with character development.

Check Your Progress 1

(i) Name the four types of personality patterns based on biochemical and
glandular characteristics.
....................................................................................................
....................................................................................................
(ii) Name the six factors that contribute to formation of character according
to Peck et al.
....................................................................................................
....................................................................................................

4.8 CHARACTER-PERSONALITY PATTERNS

On the basis of the relative strength of these six factors, five character-personality
patterns have been found. These character organisations are discussed briefly as
under:
 The Amoral type: moral stability, super-ego strength, and friendliness; high in
hostility and guilt.
 The expedient type: Below average in ego-strength, super-ego strength, moral
stability and friendliness; high in spontaneity and hostility guilt.
 Conforming type: Moderate ego, super-ego and friendliness.
 The irrational-conscientious type: Weak to moderate in ego strength, low in
friendliness, high in hostility-guilt, super-ego strength and moral stability.
 The rationalistic-altruistic type: high in ego-strength, super-ego strength, moral-
stability spontaneity and friendliness, but low in hostility guilt.
A brief description of individuals typically representing the above types is given
below:

4.8.1 The Amoral Individual

The infant begins as an amoral individual – the one who can neither be called moral
nor immoral. Such a person has inaccurate perception, highly unstable emotions
and absence of self-control. He/she is impulsive and spontaneous; his/her behaviour
is determined on the basis of physical rewards and punishments. The adult amoral
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type becomes arrested at the infantile stage of development. In some extreme cases Character and Personality
adult psychopath personality is of this type.
Example: A twenty year old boy was referred to a psychologist by district court.
His social history revealed a pattern of defiance to authority, violent temper resulting
in impulsive and irresponsible behaviour, lack of concern for the consequences of
his acts. He was a chronic liar, and had reports of chronic truancy and running
away from home. He very often forged his father’s signature on cheques and ultimately
got arrested. An interview with him showed that he could easily fabricate stories.
He had superior general intelligence and could rationalize his behaviour in an effective
manner.

4.8.2 The Expedient Individual

Expedient individuals are those who have learned about social rewards and punishment
patterns of their cultures and are controlled by immediate consequences. They
are primarily self-centred, their honesty or dishonesty depends on situations and
apparent advantage of these. In an experiment, children below the age of nine
told that they feel sorry for lies that do not work, but not for undetected lies. The
adult expedient may act honestly because it is good business to have truth telling
reputation and to have people’s confidence in him. However, when probable rewards
become sufficiently large, or if he thinks he can avoid being detected he would
be dishonest. That is if the situation is such that telling a lie would work, they will
not hesitate; but if they think they would be detected or caught, they will pretend
to be honest. Such a person conforms to social expectations, in order to achieve
personal advantage. He has no internalised set of ideals, has no conscience or
super-ego.

4.8.3 The Conformer

Children in the middle and late childhood stage of their development often display
conforming patterns of social behaviour. At this stage the child internalises one general
principle of behaviour i.e. to do what one should; and what one shouldn’t, is to
conform to rules of his social group. He tends to follow the social norms and
thereby avoids the shame of social disapproval. In this respect, the individual
(conformer) is different from the expedient individual. The expedient plays each
situation to pick relevant social norms and follows them to show others that he
has respect for such norms. However in reality, he tries to gain sympathy and
confidence of the social group. The conformer, on the other hand, follows these
rules from the core of his heart, conventionally and rigidly. He is controlled by
external (social) sanctions and feels ashamed when deviates from social mores.
‘Right’ for him means acting according to social rules and conventions. He is
uncomfortable when such rules, customs, or principles are violated by him. He would
never like to violate the rules even if breaking them is in general human or social
welfare. He tends to adhere to them under all circumstances. For example, he
would never like to tell a lie in any circumstance even if it for a good cause.
Following is a typical example of a conformist child.
Veena belonged to a lower middle class family. Her father was a strict disciplinarian
who would tolerate no nonsense or misdeed from his children. Veena’s mother
was very efficient but a passive person. Both parents were religious and regularly
153
Theoretical Foundations attended prayer ceremonies. Veena’s home environment was rigid, restrictive, one
that fostered conformity and dependency. Spontaneity self-expression and rationality
were not encouraged or rewarded.
Veena, at the age of 10, was rated as a superior individual by her parents, teachers
and peers. She was very responsible, always finished her tasks on time, did her
share of work and was polite, honest and controlled. Being good for her meant
respecting parents and teachers, remaining neat and clean and being nice to younger
brothers and sisters. Being bad, for her was disobeying parents or elders, talking
back to teachers and being untidy. By the time, Veena was fifteen her popularity
had declined considerably. She associated with only those boys/girls who were
just like her. She was over anxious to please lest she should make mistakes. The
pattern of behaviour that was considered desirable at the age of ten had remained
unchanged, whereas the frame of reference by which she was judged at the age
of 15 changed. Elders started calling her immature, one whose development had
been arrested. Veena’s behaviour was rigid rather them spontaneous, she had a
good deal of social anxiety. Though she pretended to look like her classmates,
but in reality she was unable to display depth of feeling towards them.

4.8.4 The Irrational-Conscientious Personality

The irrational-conscientious person is one who has internalised a behaviour code
that he strongly believes. The total behaviour of the individual is guided by this
code of conduct. If such a person sees an act as honest, he carries it out, irrespective
of whether or not other persons approve of it and irrespective of its consequences
on others. When his acts conflict with his code, he feels guilty, he violates his own
integrity.
Of course, the internalisation of a set of ideals is a stage in normal development.
It is a characteristic of maturity. The irrational component of this syndrome, constitutes
a blind alley. Such an individual develops a rigid, logic-tight system that functions
autonomously and without regard to its social consequences. Acts are good or
bad in a kind of absolute manner because of their self-evident nature or because
one’s conscience tells him so. Such people do not recognize that rules and principles
which they have internalised are originally man made, and are intended to serve
humane or altruistic purposes.

4.8.5 The Rational-Altruistic

In most cultures, the rational-altruistic individual is considered at the highest level
of character development. Persons possessing this level of character development
have a set of appropriate internalised moral principles, but these internalised values
constitute an open rather than a closed system. These principles are subject to
modifications in view of circumstances. The individual behaviour is determined not
only by his own conscience but also by the judgemental effects on others. Such
a person is honest and loyal because such behaviour contributes to the welfare of
other persons including his own.
Such type of individual is rational because he evaluates his conduct realistically
and in terms of probable consequences. He does not act impulsively or compulsively
in rigid ways. He is altruistic, because he considers the ultimate welfare of others
as well as of himself. He does not blindly follow the internalised rules and principles
154
without regard to its social effects on others. Such an individual is flexible and his Character and Personality
behaviour is guided by “spirit” rather than “letter” of the law. He is consistent and
firm in his principles for which he stands but is not rigid in his behaviour.

Check Your Progress 2

(i) What are the five character patterns based on Peck’s factors?
....................................................................................................
....................................................................................................
(ii) What is dominant Component Concept?
....................................................................................................
....................................................................................................
(iii) Define Rational altruistic individual?
....................................................................................................
....................................................................................................

4.9 LET US SUM UP

The unit aims at clarifying the meaning of the terms character and personality especially
in the context of ethical human behaviour. It starts with an attempt to classify
personality on the basis of somatotype-body built, on the basis of chemique and
in terms of Ayurvedic components– rakta, pitta, kaffa and vayu, the predominance
of each which gives rise to a distinct temperament. The unit also discusses trait-
cluster dominant concept of personality as given by modern psychologists. In all
such attempts to classify personality, care has been taken to relate the same with
corresponding temperament and character.
Peck et. al. (1962) found six components or vectors which contributed to overall
maturity of one’s character. They are moral stability, ego strength, super-ego strength,
friendliness and hostility-guilt complex. On the basis of relative strengths of these
six vectors, five character-personality patterns are formed which have specific ethical
considerations. The unit briefly highlights the specific characteristics of these patterns
in a moral or ethical context. The five character-personality patterns briefly discussed
in this unit are: (a) Amoral type, (b) expedient type, (c) conforming type, (d) the
irrational-conscientious type, and (e) the rational-altruistic type.

4.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) The three types of personality patterns based on biochemical and glandular
characteristics are i) endomorphic b) mesomorphic c) ectomorphic.
(ii) The six factors are: Moral stability, Ego-strength, Super-ego strength, Spontaneity,
Friendliness and Hostility -guilt Complex.
155
Theoretical Foundations Check Your Progress 2
(i) a) Amoral type b) Expedient type c) Conforming type d) irrational-conscientious
type and e) national-altruistic type.
(ii) It is the process where measurements on a large number of behaviour traits
are taken of a large number of individuals. The inter-correlation among these
variables is computed and then cluster of traits or sets of symptoms are identified.
(iii) The rational-altruistic individual is considered at the highest level of character
development. Persons possessing this level of character development have a
set of appropriate internalised moral principles, but these internalised values
constitute an open rather than a closed system.

4.11 REFERENCES
Bair, K. (1975). “Moral Autonomy as an Aim of Education” in Downey and Kelly,
London: Harper and Row (1982)
Bandura, A. Ross, D., and Ross, A. (1961). “Transmission of Aggression through
Imitation of Aggressive Models”, Journal of Abnormal Psychology, 63, pp.375-
582.
Bloom, B.S. (1956). Taxonomy of Educational Objectives, London: Longman.
Brown, R. (1965). Social Psychology, New York: The Free Press.
Cattell, R.B. (1950). Personality: A Systematic and Theoretical Study, New York:
Mc Graw Hill.
Cattell, R.B. (1987). Personality and Motivation, New York: World Book
Company..
Downey, J.B. and Kelly, A.B. (1982). Moral Education, London: Harper and Row.
Eysenck, H.J. (1960). Crime and Personality, London: Routeledge and Kegan
Paul.
Hoffman, M.L. (1963). “Child Rearing Practices and Moral Development”, Child
Development, 1963, 34, pp. 295-318.
Newman, Fred, (1975). Education for Citizen Action, Berkeley, Calif: Mc
Cutehen.
Robert F. Havighurst, Robert J. Peck (1962). The psychology of Character
Development; John Wiley & Sons.
Sheldon William H.(1940). The varieties of human physique :An Introduction
to Constitutional Psychology; New York :Harper & Brothers
Swarey J.M. and Telford C.W. (1969). Psychology of Adjustment, Bostors: Allpa
and Bacon Inc.
Thorpe, L.P. (1960) The Psychology of Mental Health, New York: Ronal Press.

156
 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

Block

4
SOCIAL DYNAMICS AND VALUE DEVELOPMENT
UNIT 1
Process of Socialization 161

UNIT 2
Social Interaction and Human Values 174

UNIT 3
Values: Conflict and Resolution 188

UNIT 4
Process of Human Adjustment 201
BLOCK-4 SOCIAL DYNAMICS AND VALUE
DEVE LOPMENT
Block-II on ‘Social Dynamics and value development’ focus on various aspects of the
holistic development of human beings. The word ‘Social dynamics’ means the way in
which people behave and react to each other in a particular situation. Social dynamics
is the study of the ability of a society to react to inner and outer changes. Value
development refers to criteria for determining levels of goodness, worth or beauty.
This block is divided into 4 units.
Unit-1 Process of socialization: focuses on how values develop since infancy, when
youngsters explore, play and discover the social world around them. This social learning
continues throughout life and it has both positive as well as negative effects.
Unit-2 Social Interaction and Human values; explains how social interaction builds
our personality. Social interaction is an important part of a child’s value development
as it helps him to improve his understanding, perceptions and enrich the process of
learning. This unit analyses how we interact and why we interact with each other.
Unit-3 Values: Conflict and Resolution: explains that each one of us has different
views for different values. Therefore, there is bound to be conflict. Moral conflict
occurs when different groups do not share norms of communication and each party
believes that its ways of doing/thinking is the best and regard other ways of thinking/
behavior as inferior, strange or morally wrong. Why conflict takes place and how to
avoid conflict is analyzed in this unit.
Unit-4 Process of Human Adjustment: describes that we all need to make
adjustments in life for a fruitful and harmonious living.
Social Dynamics and
Value Development

160
 Process of Socialization
UNIT 1 PROCESS OF SOCIALIZATION
Structure
1.1 Introduction
1.2 Objectives
1.3 Socialization
1.4 Forms of Socialization
1.5 Values Desired for Socialization
1.5.1 Undesirable Traits
1.6 Agents of Socialization
1.7 Early Socialization
1.7.1 Family
1.7.2 Peers
1.7.3 School
1.7.4 Mass Media
1.8 Adult Socialization
1.9 Deviance and Re socialization
1.10 Lesson on Life
1.10.1 Unconditional Love
1.10.2 Quiz
1.11 Let Us Sum Up
1.12 Answers to Check Your Progress
1.13 References

1.1 INTRODUCTION
A rule for living is socialization. The Process of socialization is the social development
of the individual. It simply refers to acquire the socially approved ways of behavior,
approved social roles and developing social attitudes. Many of us believe that ‘the
way we behave’ is perhaps due to our genes i.e. Nature while few others believe that
the ‘way we behave’ is due to how we our brought-up i.e. Nurture. What is your
opinion? Discuss with your friends whether our behavior is the product of nature or
nurture or both. Did you arrive to a conclusion? I feel that the nature-nurture debate on
process of socialization is unclear. We can leave this aspect for the researchers to
experiment. Till then we believe that Socialization is influenced by Nature as well as
Nurture. In this unit the concept of socialization is discussed briefly. The teachers can
very well emphasize the importance of socialization. The activities given in the unit will
help the students to understand the process of socialization.

1.2 OBJECTIVES
Once you go through this unit, you will be able to understand.
 the meaning of socialization;
 the values needed for good socialization; 161
Social Dynamics and  the difference between socialization, deviant and re socialization;
Value Development
 the agents of socialization: Family, School, Peer, media and;
 the importance of socialization

1.3 SOCIALIZATION
Socialization is the process of learning to become a member of the society. It includes
formal and informal education. Socialization is done by parents, teachers, peers,
neighbors and educational and religious institutions. The process of socialization begins
from the birth of the child and ends with the death of the person. During this time we
learn values, beliefs and norms of the society.
Some of the values, beliefs and norms that we learn for becoming a member of the
society are appreciated while some are not appreciated, rather to some extent
criticized.
Let us assume that all individuals are taught good behavior but how much we retain
that behavior. Perhaps it also happens because socialization is unwritten code of
conduct of (moral) behavior. There are no written rules of bringing up a child. A child
learns by imitation. A good person can become bad person and vice versa.
The process of socialization takes place in cycles, with mountains and plateaus; mountains
signify rapid improvement in social behavior and plateaus means no improvement or
regression to social behavior. This leads us to think again whether
a) We are born social.
b) We are born unsocial/antisocial.
c) Is it Socialization that contributes to the making of social or antisocial
person?

1.4 FORMS OF SOCIALIZATION

On the basis of the traits that are reflected through our behavior we can san say that
socialization has many forms such as given below.
Forms of Socialization

Value - loaded socialization Socialization with values.

Value less socialization Socialization without values.
Planned Socialization Unplanned Socialization.
Conscious Socialization Unconscious Socialization.
Value plus Socialization Value minus Socialization
Positive Socialization Negative Socialization
Good Socialization Bad Socialization

162
 Process of Socialization
1.5 VALUES DESIRED FOR SOCIALIZATION
Here is a list of values every human being is expected to exhibit as a part of the processes
of socialization. Value is referred to as traits. The traits both positive as well as negative
are given in alphabetical order in box (a).

Trait-Positive Trait-Negative
Attitudes
accepts authority, loyal, devoted Rebellious
accepts what’s given ignores, rejects what’s given
Affectionate distant, cold, aloof
aspiring, ambitious, motivated self-satisfied, unmotivated
Candid closed, guarded, secretive
Caring uncaring, unfeeling, callous
change; accepts, embraces- rejects change
Cheerful cheerless, gloomy, sour, grumpy
Considerate, thoughtful inconsiderate, thoughtless
Cooperative uncooperative, unhelpful, combative
Courageous cowering, fearful
Courteous rude, impolite
Decisive Indecisive
Devoted uncommitted, uncaring, hostile
Determined indecisive, unsure
Does what is necessary, right does what is convenient
perseveres, endures relents, gives up
Enthusiastic unenthusiastic, apathetic, indifferent
Expansive kept back, tight, constricting
Faith in life life can’t be trusted
Faith in oneself lack of faith in self
Faith in others others can’t be relied on
Flexible inflexible, rigid, unbending, stubborn
Forgiving unforgiving, resentful, spiteful
Focused unfocused, scattered
freedom given to others authoritarian, controlling
Friendly unfriendly, distant, aloof, hostile
frugal, thrifty wasteful, spendthrift
Generous stingy, miserly, selfish
Goodwill ill-will, malice, hatred
163
Social Dynamics and
Value Development Grateful ungrateful, unappreciative
Hard-working Lazy
Honest dishonest, deceiving, lying
Humble arrogant, conceited, ego-centric
Interested indifferent, uncaring
Involved complacent, indifferent
jealous, not jealous, envious, covetous
Kind unkind, uncaring, cruel, mean
Mature Immature
Modest Vain
open-minded, tolerant narrow, close, small-minded, intolerant
Optimistic Pessimistic
perfects allows imperfection
persistent, sustaining flagging, fleeting, unsustaining
Positive Negative
Practical impractical, not viable
Punctual late, not on time
Realistic naive, impractical
Reliable unreliable, undependable
Respectful disrespectful, rude, impolite
responsibility; takes- blames others
responsible [ep to 9 levels] unreliable, undependable
Responsive unresponsive, unreceptive
Self-confident lack of self confidence, insecure
Self-directed directed by externals
Self-disciplined undisciplined, unrestrained, indulgent
Self-esteem, high self-esteem, confidence - low
Self-giving self-centered
Self-reliant Dependent
Selfless Selfish
Sensitive Insensitive, indifferent
Serious silly, trivial, petty
sincere insincere, dishonest
social independence social approval required
164
 Process of Socialization
Sympathetic unsympathetic, unfeeling
Systematic unsystematic, disorganized, disorderly,
random
takes others point of view insists on own view
thoughtful towards others thoughtless, inconsiderate, callous
Trusting suspicious, mistrusting
Unpretentious pretentious, affected, ostentatious
Unselfish Selfish
willing does, willingness unwilling, reluctant, recalcitrant
work-oriented convenience first [ep psych/soc]
Source:http://www.gurusoftware.com/gurunet/personal/factors.htm
(Traits of Human Consciousness by Roy Posner-Growth online, accessed on 5/3/11)

1.5.1 Undesirable Traits

The undesirable traits are those traits that are not liked. When one feels reluctant to do
certain things that are necessary, or shows hostility towards certain individuals, then
such type of attitude is called negative.
In the box (a) above the list of few undesirable traits are mentioned. These Undesirable
traits are not appreciated in the society; even then many of us may exhibit them as
whole or in part on many occasions. Let us do activity I to know ourselves.

Activity
Let us do an activity .please pick a pen or pencil
a) Tick the traits from the box (a) that you possess.
b) Record the bad values that hurt everybody in a plain sheet of paper. Can you
add the traits of undesirable values in the box (b)?
c) In the box ‘c’ write the traits that you do not possess but would like to learn.

Have you seen an infant? How does he look? How does a newborn infant gradually
transfer into a responsible citizen of the country? How this happens and who helps for
this change? The answer lies in socialization. The process of becoming the member of
the society is socialization. Thus socialization is school without walls. The stepping
stones of socialization are those traits which make us a unique individual. The traits are
given below.
Box (c) Traits I wish to learn
 Imitation
 Shyness
 Attachment Behavior
 Dependency
165
Social Dynamics and
Value Development  Acceptance of Authority
 Rivalry
 Attention Seeking
 Social Approval
 Resistant Behavior

1.6 AGENTS OF SOCIALIZATION

What we are today is the outcome of our socialization. Our habits and attitude is the
reflection of the socialization process. The personality is the by product of socialization
of an individual.
Although socialization can be learned from anybody with whom the individual comes
into direct contact, the agents of socialization are Family, Peers, School and Mass
Media. Socialization has two stages:
 Early Socialization
 Adult Socialization
The early phase of socialization is usually the responsibility of parents, peers and school.
As the name suggests it is the early phase of human life. Adult socialization is the later
phase or the adult phase which begins after marriage, parenthood and old age. Let us
study them briefly and understand how they contribute to learning of desirable values.

1.7 EARLY SOCIALIZATION

The socialization that takes place in the initial years of an individual’s life is early
socialization. Early socialization is influenced by family, peer, school and mass media.

1.7.1 Family
A family is a durable association of husband and wife with or without children. Family
is defined as ‘’The group comprising a husband and wife and their dependent children,
constituting a fundamental unit in the organization of society”. (httpictionary://ard.com/
family/562).
Look at this photograph of a mother
doing computers and her child
crying. What value can be derived?
It is the home environment which favors
development of good social attitudes,
making the children a social or antisocial
person vice versa.
Parents take care of all the immediate
physical and emotional needs of infants.
The needs are very simple- food,
physical warmth of the mother, toys in
Action is louder short, anything that makes the baby
than the words comfortable.
166
 Process of Socialization
Many good habits are consciously taught to the child but many others are picked
up by the child by observing his parents. For instance the pitch of the voice is more
meaningful than words. The child is also able to learn information from the
neighborhood.
The child’s position in the family also determines the values learned. The influence of
family on the socialization of the child depends on the following factors:-
 The position of the child in the family.
 Size of the family.
 Parental expectation
Thus we can say that home is the seat of learning for social skills and values.

Photograph of children depict love and

affection.
(This photo is taken from http://www.
fotosearch.com)

Activity
Compare your own upbringing with that of a friend or acquaintance whose family
seems to follow a different style of life. How your socialization is different from
theirs in respect of values, beliefs and behaviors. What are the similarities in these
families? Write down in a paper. Make a comparison of similarities and differences
in each of these families in terms of inculcating values.

Information
Deprivation Dwarfism: is am emotional deprivation of child. It affects child’s
physical social and emotional growth. The cure is a positive affectionate and loving
atmosphere along with food and shelter for the child. Such people often complain
of dying of loneliness. Always remember that our relationships with everyone we
meet will be colored for many years by the attitudes and expectation we develop
before we are six.

1.7.2 Peers
Peers means: of the same age. “A person who is of equal standing with another in a
group” (wordnetweb.princeton.edu/perl.webwn). When the child is with his peer groups,
they are all equal. A new lesson on socialization is learned here: not to fight, not to hit,
not to take toys by force or by crying, learn to share, be disciplined and obedient. To
be a leader in some situation and a follower in others; thus accommodation and tolerance
are learnt while playing with peers. Peer hood may also be the beginning antisocial
behavior among few. This phase needs great care, minute observation and constant
reminding of good values along with love. We need to behave sincerely to handle the
sensitive teens. 167
Social Dynamics and
Value Development Activity
Remember your own teenage days. What difference you can record in today’s
teen and your own teenage. What values were important in your days and are the
same values relevant to day?

1.7.3 School
Going to school is preparation for the future. The school can be a play school,
kindergarten, primary school, middle and higher school or any education institutions,
where teacher-taught relation prevails. The activities of the school are programmed
activities and certain rules have to be observed. Children learn many good values in
school like time management, punctuality, patience, obedience, discipline. In schools
we also learn sex specific roles. There are pictures in the books of primary school
depicting father going to office and mother to the kitchen. Do you think such sex
specific roles we learn at school have an impact on our socialization? Why boys and
girls behave differently?

Activity
In your own family have you been discriminated on sex specific roles? Write little
discrimination you faced. Would you like to continue with traditional sex role
stereotyping?

Information
The great anthropologist Margaret Mead through her research proved that it is the
attitude of the parent’s socialization that makes the men and women different rather
then biological inheritance. Men and women are different because of their social
inheritance rather then biological inheritance. The sex-specific roles are learned
through socialization. Thus culture influences the way we define what a male is and
what a female is.
(Margaret Mead, Sex and Temperament in Three Primitive societies (New York:
Morrow, 1963)

Activity
On a sheet of paper write down 10 traits of a successful male and 10 traits of a
successful female in our society. Analyze it with your friends and see whether they
agree with you.

1.7.4 Mass Media

Mass media is communication through print and satellite like television, newspaper,
films etc. It has a significant impact on the lives of people. Especially, television has
made an important difference in our children. It gives random factual information about
our people and culture, Television gives information about norms and values. The
vocabulary of the child enhances. The children have wide range of programs to watch
such as educational, entertainment programs or adult programs. Several values are
168
learnt like courage, dedication, loyalty, virtue; on the other hand T.V. is also like a baby Process of Socialization
sitter, making children engaged for unlimited hours.

Check Your Progress 1

1. What are the agents of socialization?
.................................................................................................................
.................................................................................................................

2. What do you mean by peers?

.................................................................................................................
.................................................................................................................

3. What are the parameters of adult socialization?

.................................................................................................................
.................................................................................................................

1.8 ADULT SOCIALIZATION

As we know that socialization is a life long process, throughout our adult life we keep
learning or mastering new or unfamiliar roles and norms. Many old values change and
new values are adapted. The values and norms of the society is also not stable, it also
keeps changing. Thus by marrying and starting new families, doing jobs etc. adults are
engaged in a process of socialization. Adult socialization is best explained on three
parameters:

(i) Marriage

(ii) Parenthood

(iii) Old Age

This is also called as Anticipatory Socialization. Let us study them briefly and try to
understand the values learned.

A) Marriage

Marriage is a union between a male and a female so that children born out of the
wedlock is legitimate offspring of both the parents.

Marriage is a means of social mobility and people of different socioeconomic

backgrounds often do meet, fall in love and marry. Religion, educational background
and parents’ choice, influence a person’s marriage. With marriage begins a new status
which in turn, means new roles. In today’s context, wives no longer want to do their
traditional roles of home- making alone, rather many couples want to have double-
income. The marital relationship is slowly moving towards equal relationship. Sex-
stereotype roles are losing their importance. Happy marriage is thus the outcome of
good socialization.
169
Social Dynamics and B) Parenthood
Value Development
The honeymoon period of marriage ends, when the wives become pregnant. Thus the
socialization for parenthood is a complete ‘U’ turn in life. It is a radical change and
needs lot of pressure on the parents. From parenting there is no escape unlike divorce
or change of jobs. How the adults learn to be parents? Much of the socialization is
internalized while they are children. They repeat what their parents did and some of
their learning is from other sources or advice from other parents.
C) Old Age
Old Age is a time of role loss and devaluation. Aging becomes an increasingly lonely
experience for many people. In India, the anticipatory socialization prepares us for the
adjustments we need to make with the aging parents.

Spend more time with people over the age

of seventy and under the age of six

1.9 DEVIANCE AND RE SOCIALIZATION

Socialization unit is incomplete without having discussed on the topic of deviance. It
means violation of society’s essential norms.
If all the children are socialized to observe the norms of their society then there will be
peace and harmony in the society. There will be no terrorists, naxalites or cheaters and
so on. But is our society peaceful and harmonious? Obviously, the answer is no. This
is because of deviance. In simple words we can define the term as bad socialization or
socialization loaded with bad/unwanted values as compared to socialization loaded
with wanted/good values. The process of bringing the deviants back into society’s
norms is Re socialization.
In addition to the above, socialization is also learning values regarding your personal
hygiene, toilet habits, keeping your house and surrounding neat and caring for public
property etc.

Activity
Make a list of Do’s and Don’ts while you are using public toilets, parks and following
traffic rules while driving and parking norms.

Generally it is observed that we are courteous and polite to strangers but we are rude
to our family and especially the children. Let us do an activity to check it.

Activity
In the evening, go to a nearby park observe young/small children playing (2-6
years of age) usually escorted by their parents. Very carefully notice the interacting
patterns of parents and their children in the park. You may notice that few of them
are quiet gentle and polite with the child. Others use harsh language with the child.
This is the beginning of socialization inculcation of good and bad values among
children.
170
Through socialization we acquire discipline, the skills and knowledge, the tastes and Process of Socialization
ambitions that allow us to live as acceptable members of the society. The rule of obedience
is learnt here. The child becomes familiar with the word ‘No’.

Values developed age wise: Erikson’s Model

Basic Trust vs Basic Mistrust (Ist Year of Life)

Autonomy vs Sharers Doubt (IInd year of life)
Initiative vs Guilt (The preschool years)
Industry vs Inferiority (Middle Childhood)
Identity vs Role Confusion (Adolescence)
Intimacy vs Isolation (Young adulthood)
Generatively vs Stagnation (Prime of Life)
Ego Integrity vs Despair (Old Age)

Source: http://mcnellie.com/erikson.html. Adapted from Zastrow.CandKirst-Ashman, K. (1990).

Understanding Human Behaviour and the Social Environment (2nd ed.). Nelson- Hall Publishers,
Chicago.

Erik Erikson describes the physical, emotional and psychological stages of development
and relates specific issues, or developmental work or tasks, to each stage. For example,
if an infant’s physical and emotional needs are met sufficiently then the infant completes
his/her task, developing the ability to trust others. If a child is not allowed to learn by
doing, the toddler develops a sense of doubt in his or her abilities, which may later
develop into dependence or a feeling of insecurity and complicate later attempts at
independence.
In short socialization is also seen as management of one’s emotions like fear, aggression,
attention seeking and discipline during happy hours or in crisis. The upbringing of a
child depends on one’s culture. The process of relearning cultural norms and behavior
from one generation to next generation is socialization. No two people are ever socialized
in exactly the same way. Each of us develops a unique personality.

1.10 LESSONS OF LIFE

The lesson on life is listening to stories and reflections relevant to the process of
socialization. Through this story I would say that our teachers should insist the students
to become a good human being. The teacher can ask her students to come out with
similar stories related with socialization.

1.10.1 Unconditional Love

A story is told about a soldier who was finally coming home after having fought in
Vietnam. He called his parents from San Francisco.

“Mom and Dad, I’m coming home, but I’ve a favor to ask. I have a friend I’d like to
bring home with me.”

“Sure,” they replied, “we’d love to meet him.” 171

Social Dynamics and “There’s something you should know the son continued, “he was hurt pretty badly in
Value Development
the fighting. He stepped on a land mind and lost an arm and a leg. He has nowhere else
to go, and I want him to come live with us.”
(Friends are a very rare jewel, indeed. They make you smile and encourage you to
succeed .They lend an ear, they share a word of praise, and they always want to open
their hearts to us).
Source: http://www.indianchild.com/inspiring _ stories.htm.

1.10.2 Quiz
See how you do on this one:
1. List a few teachers who aided your journey through school.
2. Name three friends who have helped you through a difficult times.
3. Name five people who have taught you something worthwhile.
4. Think of a few people who have made you feel special.
5. Think of five people you enjoy spending time with.
The Lesson: The people who make a difference in your life are not the ones with
important credentials, money, or awards. They are the ones who care.
Share this with those who have made a difference in your life just as I have done
today.
Source: (taken from google.com).

Check Your Progress 2

i) How is marriage an aspect of socialization?
..................................................................................................................
..................................................................................................................
ii) What is deviance?
..................................................................................................................
..................................................................................................................
iii) Describe values in Erikson’s model of different stages?
..................................................................................................................
..................................................................................................................

1.11 LET US SUM UP

Thus we now know that the desirable values in life are learned not only in childhood
but the adults also need to refresh rules of socialization from time to time.
If everybody is properly socialized than the society will be in peace and harmony.
172 There will be no problem of interaction, no problem of adjustment and the world
would be conflict free. Actually it is not so! Some where something goes off the track Process of Socialization
and devalued socialization leads to problems of interaction. In the next chapter we will
try to learn how the values contribute to good interaction and vice versa.

1.12 ANSWERS TO CHECK YOUR PROGRESS

Check your progress 1
i) Family, peers, school and mass media.
ii) Peers mean persons of the same group or equal standing
iii) Marriage, parenthood and old age.
Check your progress 2
i) Marriage is a union between a male and a female. With marriage there is
beginning of new status and new roles. Happy marriage is the outcome of
good socialization.
ii) Deviance means violation of society’s essential norms.
iii) The values are: Basic trust, Autonomy, Initiative , Industry, Identity, Intimacy,
generative and ego integrity

1.13 REFERENCES
Cand Kirst-Ashman,K.(1990) Understanding Human Behaviour and the Social
Environment (2nd ed.) Nelson- Hall Publishers, Chicago
Frederick Elkin, (1960) The Child and Society, Random House, New York
Margrate Mead, (1968) Sex and Temperament in three Primitive Socities
Weitzman, (1972) Sex Role Socialization, American Journal of Sociology
Online sources:
http://www.gurusoftware.com/gurunet/personal/factors.htm (Traits of Human
Consciousness by Roy Posner-Growth online, accessed on 5/3/1
http://www.indianchild.com/inspiringstories.htm.
http://mcnellie.com/erikson.html.takenfromZastrow.
http://www. fotosearch.com

173
Social Dynamics and
Value Development UNIT 2 SOCIAL INTERACTION AND HUMAN
VALUES
Structure
2.1 Introduction
2.2 Objectives
2.3 Interaction: Types
2.4 Verbal Interaction
2.4.1 Physical Appearance
2.4.2 Flattery
2.4.3 Sympathy
2.4.3.1 Case Study
2.4.4 Politeness
2.4.4.1 Thirty Minutes Interaction
2.5 Non-Verbal Interaction
2.5.1 Gestures
2.5.2 Courtesies
2.5.3 Friends
2.5.4 Couple
2.6 Golden Values for Interaction
2.7 Steps to foster Social Interaction
2.8 Success of Interaction
2.9 Lesson on Life
2.9.1 Inspirational Story
2.10 Let Us Sum Up
2.11 Answers to Check Your Progress
2.12 References

2.1 INTRODUCTION
Human society is a product of interaction. Social interaction is the process by
which we act and react in relation to those around us on Social interactions are
acts, actions, or practices of two or more people mutually oriented towards each
other’s selves. Social interaction is a matter of a mutual subjective orientation towards
each other. Even when no physical behavior is involved there is social interaction.
Moreover, social interaction requires a mutual orientation, wherever people treat
each other as object, things, or animals, or considers each other as reflex machines
or only cause-effect phenomena, there is no social interaction. Such interaction may
be organized, controlled, or regimented. Social Interaction depends on
 Culture (norms and values)
 Society
174
  Personality (individual) Social Interaction and
Human Values
 Biology (genes)
Social interactions are the acts, actions, or practices of two or more people mutually
oriented towards each other’s selves, that is, any behavior that tries to affect or
take account of each other’s subjective experiences or intentions. This means that
the parties to the social interaction must be aware of each other—have each other’s
self in mind. Social interaction is not defined by type of physical relation or behavior,
or by physical distance. It is a matter of a mutual subjective orientation towards
each other. Thus even when no physical behavior is involved, as with two rivals
deliberately ignoring each other’s professional work, there is social interaction.
Social interaction requires a mutual orientation. The spying of one on another is
not social interaction if the other is unaware. Nor do the behaviors of rapist and
victim constitute social interaction if the victim is treated as a physical object. Indeed,
wherever people treat each other as object, things, or animals, or consider each
other as reflex machines or only cause-effect phenomena, there is no social interaction.
Why we interact? How we interact, with whom we interact with and what values
we learn while interacting— all these questions are dealt with, in this chapter of
social interaction and human values.

2.2 OBJECTIVES
After we study this unit you should:
 understand the meaning and types of interaction;
 understand desirable values for verbal and non verbal interaction;
 analyze the correlation between socialization and interaction;
 analyze tools of interaction: positive and negative;
 discuss the importance of interaction

2.3 INTERACTION: TYPES

Interaction otherwise called communication is an important aspect of our lives,
affecting the relationships we have with others and ultimately influencing the way
we experience our lives. Interactions play an important role in the human communication
process. Broadly speaking we have two main forms of interactions: Verbal and
Non-verbal. If we come to verbal communication, it refers to the exchange of meaning
through the use of language. It is the medium of words through which meanings
are conveyed and language varies on the basis of culture and social /regional
background of the individuals. Whereas some words are very clear in an organization,
others are open to interpretation.
Nonverbal communication is used to modify verbal communication, as it can add
to the verbal message being conveyed, complementing or even contradicting the
message. Nonverbal communication expresses the feelings of the individual, indicating
the amount of like or dislike toward others. Nonverbal communication serves to
175
Social Dynamics and regulate the communication exchange, and provides cues for interpreting
Value Development
communication. Eye contact, vocal variances and gestures all serve are examples
of non-verbal communication.
Both types of communication exist primarily on the concept of symbolic
communication, and cannot be fully understood without considering the other Verbal
and nonverbal communication are directly related, and understanding the power
each style exerts over the entire communication process is key to effectively developing
and executing quality communication strategies.
Our day begins with interactions; the interaction can be with family members, hostel
mates if you are a student, travel mates, colleagues or simply strangers. The interaction
can be friendly interaction, unfriendly interaction or just normal interaction. The
purpose of interaction can be casual, focused or unfocused.

2.4 VERBAL INTERACTION

The Interaction through words, speech and language is called verbal communication.
While learning values through social interactions we must remember Aristotle’s remarks
that, “A man is a social animal. He is born in society, lives in society and dies in
society.” Therefore man will interact with other social beings for fulfilling his needs
and desires.

Suppose, I like to talk to you and you like to listen, we will get along fine and we
can say that interaction was fair. But if I like to talk and you do not like to listen
we will no longer interact further. Thus, we see that interaction is a series of such
exchanges. Our life revolves around such interactions. You put up with school and
teachers in exchange for a degree; you refrain from yelling at your boss in exchange
for the chance to keep your job and you compromise with your spouse in order
to keep safe your marriage so on. Through a series of such exchanges with people,
we eventually come to realize our worth. To have interaction we must make use
of several tools of interactions available to us.

The tools of Interaction refer to those tools which actually help us in interacting. It
is of two types, first which connotes negative meaning and second are the positive
tools of interaction. The first is as follows:

 Gossip

 Back Biting

 Eaves dropping

 Dropping Names

We all are familiar with these terms; many of us also use them as tools of interaction
for achieving desired goals. How far it is true with you? How many times have
you found yourself gossiping, backbiting, eavesdropping and dropping names? It
can also be true that many of you may not be engaged in such practices. It is expected
that we should not be involved in using negative tools of interaction. Why not make
use of positive tools of interaction. The positive tools of interaction also bring desired
176 goals. The difference lies in its approach.
The above mentioned terms can be best explained through photographs. All the Social Interaction and
Human Values
photographs which are shown here are downloaded from the internet.

The picture shows various moods of persons during interaction. (The (picture is
taken from http://www photo Search.com.retrieved on 7.3.11)

Let us see how the positive tools of interaction help in learning good values.

Physical Appearance
 Flattery
 Sympathy
177
Social Dynamics and  Politeness
Value Development
 Listening

Check Your Progress 1

(i) What is verbal interaction?
.........................................................................................................
.........................................................................................................

(ii) What are the positive tools of interaction?

.........................................................................................................
.........................................................................................................

(iii) What are the effects of non-verbal communication?

.........................................................................................................
.........................................................................................................

(iv) What are the negative tools of interaction?

.........................................................................................................
.........................................................................................................

2.4.1 Physical Appearance

Do you believe that beauty, dressing sense and right posture are positive tools of
effective interaction? Perhaps it’s true. Women are voted for her beauty and men
for his income.
Have you ever encountered a beautiful young woman draping her arms around short,
bold but successful businessman? Each has something the other desires. She has
beauty, and he has the capacity to take her to glamorous places and buy her expensive
things. Both the parties are aware of their short comings but they are interacting
well with each other.
Do you agree that physically attractive people get all the breaks? Perhaps it is also
true. Benefits of beauty accrue early. Beginning with nursery school, beautiful children
are liked more by adult, teachers and classmates. They are perceived as more
competent then their less attractive counterparts. Men like to be seen with beautiful
women and women like to be seen with handsome men. Attractiveness of a partner
is an indication of one’s own status and self esteem

Activity
Give your opinion on the following statements:
(i) Beautiful Soul exhibits good values resulting positive interaction.
(ii) Beautiful Body exhibits good values resulting positive interaction.
(iii) In a beautiful Body lives a beautiful Soul.
178
2.4.2 Flattery Social Interaction and
Human Values
Flattery is overdue praise of somebody or something in order to please them.
Dale Carnegie the author of ‘How to win friends & influence people’ (2008)
recommends flattery and praise as the two important tools of positive interaction.
The advice is by integrating the flattery, you will get anywhere. The traditional folk
wisdom however teaches us that flattery will get you no where. The Dale Carnegie
approach of flattery could also be faulted because you might suspect that someone
who praises you lavishly is out to manipulate you. The nice comments directed at
you may be merely devices to get your money, time or anything that you would
hesitate to give.
The supporters of use of flattery say that the best part of flattery is that flattery
makes you polite, kind and considerate. Such people are always appreciated in
the group. Thus it will lead you nearly everywhere.

Activity
Do you agree with the statement that flattery leads you somewhere? Is flattery
your tool of interaction? Identify the flatter and non-flatter in your group. What
flattery words are used by them? Write the flattery words.

2.4.3 Sympathy
The moment you show sympathy you earn a lot of regard. It is rightly said that we
can hardly change somebody’s situation but at least we can have a sympathetic
attitude. Even lip sympathy is rewarded. We have great appreciation for those who
sympathize with us because in the course of a person’s life, many things can happen
to him over which he has no real control. For instance he may be bitten by a mosquito,
he may slip on a banana peel and sprain his knee, he may step on rusty nail and
develop blood poisoning, his house may be destroyed in a flood, he may develop
a debilitating disease, he may become the crippled survivor of a train accident, he
may be a beggar in the street.
These unfortunate people may become helpless victims of fate and expect your
sympathy. This is also our moral code of conduct. But at times we avoid helping
such persons and even then justify our behavior. We often say, people get what
they deserve and deserve what they get.
We can understand the importance of social interactions by reading this case study
of a child who was raised in isolation until the discovery a few decades ago by
authorities. The case was reported by Kingsley Davis.
2.4.3.1 Case study of Isabelle
Isabelle was kept in extreme isolation because her mother was deaf and dumb.
She spent most of her time in dark room along with her mother. As a result
Isabelle had no chance to develop speech. When she communicated with her
mother it was by means of gestures. Her behavior towards strangers was almost
like that of a wild animal. She made only a strange croaking sound. In many
ways she acted like an infant.
At the age of 6 she was rescued from her life of isolation. She was brought
to an institution to be cared for and taught. There the staff had sympathetic
179
Social Dynamics and
Value Development attitude towards her. At first she seemed feeble minded but eventually entered
school where she participated in all school activities as other children did.
This case study shows how important is social interactions in our lives to become
a truly human being.
(Source: http://www.slideshare.net/buyaminnajmi/socialization-2187723,retrieved
on 7.3.11)

2.4.4 Politeness
Manners make a man and civility is the new rule in the global world. We must
know how to talk, how to behave, how to respond, how to welcome guest and
how to be extra nice. Nowadays, schools and colleges take time out to teach
these skills. The lack of soft skills is a hindrance in the path to success. Listening
is an art, we must consciously learn it. Learning the basic rules of politeness is
very important. We must understand the benefits of politeness as a tool of positive
interaction.
2.4.4.1 Thirty minutes interaction and values learned
The alarm clock rings at 6 on Monday Morning and Shreya leans over to shut it
off. ‘Five more minutes, she mutters to herself. Her mother is calling and telling
her she’d better start getting ready. Mother says you have missed your school bus
twice this month. And then I have to drive you to school at high speed violating all
traffic rules and escaping every now and then and parking car at wrong place. Shreya
dawdles for few minutes, rolls out of bed, hurriedly gets dressed, goes down stairs
and starts towards the door. Mother calls again. Come on, you should have some
breakfast. You’ll still be on time. You need to eat.
Look either I eat and my bus driver gives me the evil eye again or I don’t and
you’ll tell me I’ll waste away.
She runs to the bus stop and reaches a minute before the bus comes. This situation
is quite common in our everyday hectic life. (http://www.slideshare.net)
Read the narration again and while reading write down the hidden values. The list
of values given in the box are describing only 30 minutes of interaction from one
persons life. The values learned are stated in the box below.
Time management, Punctuality, obeying traffic laws, learning Parking rules, Eating
Healthy food, Parents watch on children and children’s respect to parents,
obey and discipline, do not cause inconvenience to others.

2.5 NON-VERBAL INTERACTION

The interaction through gestures, facial expression and body language is called non-
verbal interaction. Body language consists of body movement, gesture and eye
movement. It is believed that 93% of our communication is through body language
and only 7% of communication is through words. Body language gives clue to our
state of mind. Gestures are a form of body language. It is a motion of the limbs or
body made to express speech or thought.
180
The fact is that most of us simply do not realize the reinforcing potential of smiles, Social Interaction and
Human Values
head nodding or sounds of approval. The secret is to practice these tools for good
and positive interaction.

2.5.1 Gestures
The V-sign made by Winston Churchill the British Prime Minister during world war-
II meant victory. The V sign originated from two finger salute.
(Source: http://www.google.co.in/images)

The clenched fist (adopted by the Black Panthers) means revolutionary struggle.
(Source: http://wwwfotosearchcom/)
The gesture of handshake is originated from the idea of showing to all that one’s
hand held no weapons.
(Source: http://wwwgoogle.co.in/images)

181
Social Dynamics and
Value Development Activity
Make a list of (ten) gestures common in our country and write down what it
symbolizes.

Activity
Do different countries welcome their guests differently? At least, write six
different ways of ‘welcome gesture’ giving examples from six countries.

Activity
Play Dumb-charade with your friends. Dumb-charade is a game between two
persons where one person will enact through action. And the other person
will define his action in words.

Learn the signs of Dumb-charade game

2.5.2 Courtesies
Courtesies are good manners and etiquettes. A gentleman is one who does not
cause inconvenience to others. It is neither wealth, fashionable clothes nor your
educational qualification that make you a courteous person. It is good manner and
etiquettes accepted by the society, accompanied by a smile and pleasant words
that alone make you a true person of values. Manners are consideration for others’
feelings and comforts. Etiquette must be based on respect and kind feelings for
other. The ‘others’ can be our wonderful relations on earth. Especially the relationship
exists between the following.
 Parent-Child
 Teacher-Taught
 Employer-Employee
 Husband-Wife
 Doctor-Patient
 Police-Citizen
 Law-makers-Law-breakers
 Professionals-Non-Professionals
Let us from today be extremely courteous, polite and kind to each other while
interacting with the above mentioned relationships.

2.5.3 Friends
There is a famous saying “A friend in need is a friend indeed.” But how many
of us follow the values inherent in these lines. Many of us prefer to have friends
who have money power and prestige with them. But a simple exchange of
friendship can be quite rewarding with such verbal comments like; ‘you look
nice’ ‘you are doing a good job’ ‘i like you’ or even a mere smile of appreciation.
These are potent weapons when used carefully Tehzeeb (etiquette) in Mughal
182
India was the most refined thing. There used to be a courtesy rulebook for Social Interaction and
Human Values
everyone. Salaams, Namaste, bowing etc were a part of daily life. Having
good etiquettes in society is about beautifying our gestures. Good manners are
about calm responses to situations that may not be to our liking. The choice
of words and tone of voice is also important. It takes effort to get out of your
comfort zone. The comfort zone is an imaginary or real area where one feels
comfortable. The change in comfort zone may lead to irritable behavior in many
of us. Interaction may lead to change in comfort zone and we must be ready
to accept the change.

2.5.4 Couple
It is the relationship of a husband and a wife through marriage. One of the major
types of interactions that happen in society is through marriage. Marriage is a union
between two families; a bride’s family and a bride groom’s family. Lot of interactions
takes place between them. Marriage is also a foundation for future family and thereby
socialization of the new members born out of wedlock /marriage.

Marital satisfaction seems to be related to positive interaction, proper socialization

and good adjustment qualities. The greatest threat to marital bond is through infidelity.
Each time an act of infidelity comes into an open, people begin to speculate about
the morality of the people involved. Infidelity is also one of the many symptoms of
a troubled a marriage. Infidelity leads to stress among partners and stress leads to
unhappiness which in turn is responsible for unpleasant behavior; complaints, criticism,
and inattentiveness. Happiness among partners leads to pleasant behavior: approved,
human, smiling and mutual recreational activities.

Couples in the society are not educated for marriage or the requisites of a good
human relationship. The essential needs like emotional, social, sexual economic,
intellectual etc. if not satisfied create obstacles for good married life. At times the
unsatisfied needs and expectations lead to conflicts among partners and eventually
divorce. When conflict gets too severe the option of ending the marriage is available.
Divorce is no fun. It is a major shake-up which cannot be avoided and affects
every aspect of the life. The divorce status makes changes in what one thinks, with
which one sleeps, eats, where one goes, and what the future holds. Emotional
breakdown leaves its own brand of wounds. Today divorce rate is high and an
increasing number of people have begun to find divorce a positive experience which
stimulates personal growth. Divorce is still a better option than the evils of dowry
demands and dowry death, domestic violence, extra-marital relations, resulting out
of unsatisfied marriages.

Activity

Prepare a case study of two couples, one married and the other divorcee.
For the married couple, write down values and nature of their interaction in
happy moments and crisis. In the divorce case interview the divorced couple
and learn their interaction during happy moments and crisis. Also evaluate whether
interaction and lack of values were responsible for their divorce. Could the
marriage be saved?
183
Social Dynamics and
Value Development 2.6 GOLDEN VALUES FOR INTERACTION
 respect everybody
 say thanks
 say sorry
 speak truth
 enjoy doing little things
 be humorous
 appreciate everybody
 be satisfied
 avoid abusive language
 listen patiently
 help others
 stand in queue
 learn table manners
 never boost your richness
 never laugh at others inconvenience
 be able to laugh on oneself.
 do not humiliate others
 be thankful to God.
 be a good human being

2.7 STEPS TO FOSTER SOCIAL INTERACTIONS

 Design cooperatively structured activities – Activities that require cooperative
efforts can facilitate inclusion where everyone contributes in some way.
 Divide participants into small groups – Peer interaction typically occurs
more often in small groups of 2-3 people.
 Provide a small area for participation – More peer interaction results in
small areas as opposed to large play areas.
 Choose interactive materials and equipment – Limited numbers and varieties
of materials seem to encourage sharing and positive peer interaction. Certain
types of toys such as cars, games, gross motor equipment, and socio-
dramatic materials promote peer interaction. Other toys such as small clay,
books, and puzzles may inhibit social interaction.
 Teach social skills - a Make systematic effort to allow children to interact
frequently with a small group of peers is likely to lead to increased interaction
between children with and without disabilities.
 Encourage age-appropriate behaviors – Professionals should treat participants
with disabilities age appropriately as they would other participants, assisting
184 only when necessary and encouraging accomplishments.
  Provide social support - A wide range of supports can be provided for Social Interaction and
Human Values
participants to learn to become independent and interdependent in recreation
activities.
 Promote development of peer companions – Peer companions can promote
positive social interactions between people with and without disabilities.
 Foster friendships – Friendships may be developed and fostered through
leisure participation help people cope with stress and maintain and improve
health.

2.8 SUCCESS OF INTERACTION

The success of any interaction will depend on certain factors. Success here implies
that the interaction should be fruitful and achieve the goal for which interaction takes
place. The following factors are:
a) Mood of person
b) Need for interaction
c) Physical fitness
d) Status of the person
e) Perception
f) Interpersonal skills
Who will interact with whom will also depend on the following factors?
a) Exposure: The more you are exposed to the person the more fond you
become about it.
b) Proximity: The geographical distance is an important factor for interaction.
The closer you live, the more you’ll interact.
c) Similarity: We interact with people who are similar to us. The famous saying
that birds of a feather flock together holds true in this case.
d) Climate: The interaction is favorable if the climate is pleasant and the
interaction is unfavorable if the climate is unpleasant. Temperature has a
role to play in interaction. Let’s do an activity to check it.
Check Your Progress 2
(i) What is nonverbal communication?
...........................................................................................................
...........................................................................................................
(ii) What are the factors of successful interaction?
...........................................................................................................
...........................................................................................................
(iii) Enumerate three steps of fostering social interaction?
...........................................................................................................
...........................................................................................................
185
Social Dynamics and
Value Development 2.9 LESSON ON LIFE
The lesson on life is a beautiful story of a blind girl, highlighting the importance of
our sense organs and importance of interaction.

2.9.1 Inspirational Story

There was a blind girl who hated herself because she was blind. She hated everyone,
except her loving boyfriend. He was always there for her. She told her boyfriend,
‘If I could only see the world, I will marry you. ‘One day, someone donated a
pair of eyes to her. When the bandages came off, she was able to see everything,
including her boyfriend. He asked her, ‘Now that you can see the world, will you
marry me?’ The girl looked at her boyfriend and saw that he was blind. The sight
of his closed eyelids shocked her. She hadn’t expected that. The thought of looking
at them for the rest of her life led her to refuse to marry him.
Her boyfriend left in tears and days later wrote a note to her saying: ‘Take good
care of your eyes, my dear; for before they were yours, they were mine.’ This is how
the human brain often works when our status changes. Only a very few remember
what life was like before, and who was always by their side in the most painful
situations.
(Adapted from http://academictips.org/blogs/moral-tale-the story of a blind girl/
retrieved on 7.3.11.)

2 .10 LET US SUM UP

Interaction can be verbal and non-verbal. Both can be value-loaded. Interaction
with values is definitely fruitful and enduring. Socialization is the process of social
interaction through which people acquire values and learn the way of life of their
society. It is also the foundation for the personality because man is not only social
but also cultural. It is the culture that provides opportunities for man to develop
the personality through social interaction. However whenever there is interaction
there is probability of conflict too. In the next chapter we will study why conflict
takes place and how conflicts can be avoided because of good values practiced
by individuals.

2.11 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
i) Interaction through words, speech and language is called verbal communication.
ii) The positive tools of interaction are: a) Flattery b) sympathy c) politeness d)
listening.
iii) Nonverbal communication is used to modify verbal communication it expresses
the feelings of the individual, indicating the amount of like or dislike toward
others. Nonverbal communication serves to regulate the communication exchange,
and provides cues for interpreting communication.
iv) a) Gossip b) Backbiting c) Eavesdropping d) Dropping names
186
Check Your Progress 2 Social Interaction and
Human Values
i) Interaction through gestures, facial expression and body language is called non
–verbal communication
ii) a) mood of person b) need for interaction c) physical fitness d) status of the
person e) perception f) interpersonal skills.
iii) The three steps to foster social interactions are:
 Teach social skills - Systematic efforts to allow children to interact frequently
with a small group of peers
 Encourage age-appropriate behaviors – Professionals should treat participants
with disabilities age appropriately as they would other participants, assisting
only when necessary
 Provide social support - A wide range of supports can be provided and
is helpful if participants learn to become independent and interdependent
in recreation activities.

2.11 REFERENCES
Baumeister Roy F. &Bushman j. Brad (2007). Social Psychology and Human
Nature; Cengage Learning, Canada
David Sudnow (1972). Studies in Social Interaction; Free Press; New York
Coleman R. Griffith (2005). An introduction to Applied Psychology; Kessinger
Publishing
Hertan Paul B. and Leslie Gerald R. (1995). The Sociology of Social problem;
Prentice Hell; New Jersey
Saul Fein Steven & Markus Hazel Rose (2007). Social Psychology Houghton
Mifflin Company
Online sources:
http://academictips.org/blogs/moral-tale-the story of a blind girl
http://wwwfotosearchcom
http://wwwgoogle.co.in/images
http://www.slideshare.net
http://www.slideshare.net/buyaminnajmi/socialization-2187723,retrieved

187
Social Dynamics and
Value Development UNIT 3 VALUES: CONFLICT AND
RESOLUTION
Structure
3.1 Introduction
3.2 Objectives
3.3 Conflict
3.3.1 Forms of Conflict
3.3.2 Reasons to Conflict
3.3.3 Levels of Conflict
3.3.4 Value-Conflict
3.4 Value Dilemma
3.5 Conflict Management
3.5.1 Conflict Resolution
3.5.2 Conflict Resolution Technique (CRT)
3.6 Moral Conflicts
3.6.1 Features of Moral Conflict
3.6.2 Dealing with Moral Conflict
3.7 Lesson on Life
3.8 Let Us Sum Up
3.9 Answers to Check Your Progress
3.10 References

3.1 INTRODUCTION
A conflict can be with oneself or with the outside world; it may be with your friends,
parents, spouse, siblings, helpers, politicians or the system. Conflict leads to stress,
low morale and decreased output. In conflict, the bad values overpower the good
values. Conflict makes an individual self-centered, selfish, egoistic, disrespectful,
uncaring, arrogant and impatient. People use various tantrums to show conflicts
like anger, frowning, raising hands, use of abusive words, showing fists, kicking,
beating and hitting. Human beings usually like to live a comfortable zone. If the
comfortable zone of an individual is interrupted then possibly conflict takes place.
Each one of us has a comfortable zone and a small disturbance in this zone can
lead to big conflicts. This unit will briefly discuss the vital issues related to conflict.

3.2 OBJECTIVES
Once you go through this unit, you will be able to:
 understand the meaning of conflict;
 analyze causes, forms of conflict;

188  discuss ways to resolve conflict;

  discuss interaction vis-à-vis conflict; Values: Conflict
and Resolution
 discuss effects of conflict

3.3 CONFLICT
Conflict is a situation in which people, groups or countries are involved in a serious
disagreement or argument. A conflict takes place because of opposing ideas, opinions,
feelings or wishes.
Conflicts occur at all levels of interaction – at work, among friends, within families
and between relationship partners. When conflict occurs, the relationship may be
weakened or strengthened. Thus, conflict is a critical event in the course of a
relationship. Conflict can cause resentment, hostility and perhaps the ending of the
relationship. If it is handled well, however, conflict can be productive – leading to
deeper understanding, mutual respect and closeness. Managing conflict is important
if the relationship is to be long-lasting and rewarding. .
The wrist with a clenched fist is symbolic of what all happens in conflict. But what
happens to our inner body? Do you know the reactions that happen in the body
when we are having angry eyes, clenched fist, pounding heart, stomach knots and
butter flies in the stomach?

3.3.1 Forms of Conflict

The conflict occurs in various forms. It is depicted through clenched fist photo.

(The photo is adapted from http://fotosearch.com –retrieved dtd. 9.3.11)

Activity
Recall one of your latest conflicts. Why the conflict began. How your mood
was during the conflict and what was your reaction? Did you make efforts to
resolve the conflict? Compare your mood swings before conflict, during conflict
and after conflict. Analyze in which situation you felt happy?
189
Social Dynamics and It is quite important for you to do
Value Development
activity-I because the moment you
rethink your conflict, you may come-
up with the resolutions. The phrase,
‘To name it is to claim it’, means that
once a conflict is named a solution
can be claimed. An honest evalution
will help you to avoid new conflicts
in future and be aware of the reasons/
causes of old conflicts. There are
many reasons to conflicts. Some of them are listed here let us analyze them.
(photo is taken from http://fotosearch.com) accessed on 9.3.11

3.3.2 Reasons of Conflict

There are various reasons to conflict. Few of them are discussed below.
a) Health reasons
We may react in unpleasant manner when we are physically ill, tired, and hungry;
suffering from headache or stomachache, stressed, in financial crisis, for many such
reasons we react in unpleasant ways resulting in conflict.
b) Conflicting values
Different people have different values. Values are the beliefs which we hold dearly.
We differ in opinion on important issues of child rearing, women’s right, hunger,
poverty etc. These lead to conflicting values.
c) Perception
Each one of us has varying standards of evaluation of situations. The world is what
we perceive. Others may not agree with our perception and this may be the reason
for conflict.
d) Socialization
We are born and brought up in different environments. So it is natural that we have
different views. When there is difference there is conflict. We have conflict because
of the generation gap also.
e) Expectations
A lot of expectation from others leads to conflict. Taking things for granted is one
of the main causes of conflict among people. The parents taking children for granted,
the husbands taking their wives for granted, the employer taking his employees
for granted. Unreal expectation leads to frustration and gradually leads to conflict.
Each one of us reacts to conflict differently. Conflicts have many shapes, size and
forms. It can be as small as fight and as big as war. Conflict explains several aspects
of our life. Conflict is normal and part of our life. It is not always a negative experience.
We learn a lot from conflicts; we break and make relations and at times enter into
new relations. We make lot of adjustments and usually avoid entering into new
conflicts over and over. Different people react differently to conflict; some react
190 calmly while others explode. Some run away from the conflict while others come
back fighting. Some want to negotiate the conflict while others keep proving the Values: Conflict
and Resolution
conflict. Let us do an activity to check our own reaction to conflict.

Activity
How would be your reaction to conflict? Also write how your friends would
react to conflict?

Check Your Progress 1

(i) What is conflict?
....................................................................................................
....................................................................................................
(ii) State the reasons of conflict?
....................................................................................................
....................................................................................................
(iii) What are three social resources of the society?
....................................................................................................
....................................................................................................
(iv) What are the different reasons of conflict?
....................................................................................................
....................................................................................................

Our reaction to conflict depends on our socialization. Do you remember the chapter
on the processes of socialization in the previous pages? Knowingly or unknowing
our reaction to conflict will be similar to what we have learnt in early and adult
socialization phase of our life.

3.3.3 Levels of Conflict

Conflict can occur at a number of levels of human functioning. There can be conflict
in head between opposing motives or ideas which takes place in the form of “internal
dialogue” .This is called intrapersonal conflict. Beyond that, there is social conflict,
i.e., conflict between people whether they are acting as individuals, as members
of groups, or as representatives of organizations or nations.
i. Interpersonal conflict occurs when two people have incompatible needs, goals,
or approaches in their relationship. Important source of communication
breakdown is the main reason of interpersonal conflict. Therefore learning
communication skills is valuable in preventing and resolving such difficulties.
At the same time, personality conflict is another reason and this refers to very
strong differences in motives, values or styles in dealing with people that are
not resolvable. For example, this is observable when both strong political parties
contest for election and a power struggle ensues. Common tactics used in
191
Social Dynamics and interpersonal power struggles include exaggerated use of rewards and
Value Development
punishments, deception and evasion, threats and emotional blackmail, and flattery
or ingratiation.
ii. Role conflict involves real differences in role definitions, expectations or
responsibilities between individuals who are interdependent in a social system.
Unfortunately, the conflict is often diagnosed as interpersonal conflict rather
than role conflict and resolution is then complicated and misdirected. The
emotional intensity is often quite high in role conflict since people are directly
involved as individuals and there is a strong tendency to personalize the conflict.
iii. Intergroup conflict refers to conflict which takes the shape of ethnic or racial
wars. Inter group conflict is especially tense and prone to escalation and complex
when group identities are threatened. The costs of destructive intergroup conflict
can be extremely high for a society in both economic and social terms.
iv. International conflict occurs between states at the global level. Competition
for resources certainly plays a part, but value and power conflict are often
intertwined and sometimes predominate. The differences are articulated through
the channels of diplomacy in a constant game of give and take, or threat and
counter threat, sometimes for the highest of stakes. Mechanisms of propaganda
can lead to many of the same social-psychological distortions that characterize
interpersonal and intergroup conflict

3.3.4 Value Conflict

Value Conflict refers to conflict or disagreement in values. Every society is divided
on the basis of its stratification. There are several layers or strata in the society.
We are distinguished from one another on basis of caste, class, religion, cultural
background and physical features like skin and hair color. In no society do all such
groups live together in complete harmony and equal sharing of social rewards. Instead
most of the groups are in conflict with each other to achieve the three scarce and
precious social resources of the society: a )Money b) Power c) Prestige . The
task to achieve the above mentioned three scarce resources is extremely difficult.
Moreover it creates conflict in the mind. The million dollar question is whether
these scarce resources are achieved with value loaded means or by hook and crook.
(http://www fotosearch.com
A man is very competitive by nature. It is
believed that one can gain only when the
opponent loses. Naturally, the result is lot of
conflict in the family as well as the society. The
value conflict situation takes an ugly turn
because we tend to forget the delicacies of
human relationship. Let us try to understand our
relationship with an example of a rubber band. All of us know what a rubber band
is? Please pick a rubber band in your hand. Now with the help of your two fingers,
taking help from both the hands stretch the rubber band slowly. A point will come
when the rubber band loses its elasticity and eventually breaks. Our relationship is
just like the rubber band. You can stretch it, play with it, but pl don’t break the
relationship. The relationships are our strength so let it remain with us.
192
 Values: Conflict
Activity and Resolution

Carefully read the sentences in the box: -

 You are too old to learn and you can’t teach an old dog new trick.
 Clothes make the man and you can’t judge a book by its cover.
 Look before you leap and he who hesitates is lost.

The above sentences are contradictory in nature. It can be concluded that the
sentences in the box are in conflict with each other. Even then both the sentences
are true in it and all the assertions are justified.

3.4 VALUE DILEMMA

C D

A dilemma is a situation of uncertainty. In such situations we are confused and

unable to take a decision. Since the chapter is on values, we would discuss value
dilemma. Here value dilemma is confined to define the confusions about values in
our behavior. On number of occasions we are confused which value to inculcate
and imbibe. Let us try to simplify the concept with a cross-road situation. (http://
wwwfotosearch.com)
Imagine a situation where we are standing on a cross-road
and we are unable to make a decision on which road to move.
This happens because we are unaware of the road. We are
also confused, which road would lead to our goal. Our
mind is in conflict between roads A, B, C and D. In the
same way our life is a cross-road, where at every step,
one has to consciously choose a path. Choosing a value
laden path is not an easy decision. There are lots of
allurements; we need to be firm and strong to avoid being
trapped in such situations. Only those persons who are
very well socialized with good values will come out clean. Others will be in dilemma.
Those who will be in dilemma will be in conflict within one’s self and outside world.
The conflicts arise because our society is highly stratified. This is the main reason
for many of us to be in dilemma and leading to social evils like corruption, dowry
deaths, bride burning, unwed mothers, female infanticide, child labor, domestic violence,
unstable relations, divorce to name a few of them. 193
Social Dynamics and
Value Development 3.5 CONFLICT MANAGEMENT

(http//photosearch.com retrieved on 24.4.11)

Conflict management is an art and every one must practice it. Conflict must be
carefully dealt with. Unsolved conflicts lead to tension and stress in our lives. We
argue with our spouses, friends, boss, clients and the people we may help. Conflict
is neither wrong nor right, we just need to handle it and manage it properly. Regardless
of the level of conflict, there are differing approaches to deal with the incompatibilities
that exist. Conflict can result in destructive outcomes or creative ones depending
on the approach taken. If we can manage conflict creatively, we often find new
solutions that are mutually satisfactory to both parties. Creative outcomes are more
probable when the parties are interdependent, i.e., each having some degree of
independence and autonomy from which to influence the other, rather than one party
being primarily dependent on the other. Given interdependence, three general strategies
have been identified that the parties may take toward dealing with their conflict;
win-lose, lose-lose, and win-win (Blake, Shepard & Mouton, 1964).
a. The win-lose approach is very common. People learn the behaviors of destructive
conflict early in life – competition, dominance, aggression and defense permeate
many of our social relationships from the family to the school playground. The
“fixed pie” assumption is made, signifying that when one party gains, the other
loses. The strategy is thus to force the other side to capitulate. Sometimes,
this is done through socially acceptable mechanisms such as majority vote, the
authority of the leader, or the determination of a judge. Sometimes, it involves
secret strategies, threat, innuendo – whatever works is acceptable, i.e., the
ends justify the means. The valued outcome is to have one victorious and the
other defeated, who prepares very carefully for the next round to win. In the
long run, everyone loses.
b. The lose-lose strategy is exemplified through compromise. Neither party
is aware that by confronting the conflict fully and cooperatively they might have
created a more satisfying solution. This approach is adopted realistically to
make both the parties partially satisfied.
c. The win-win approach is a conscious and systematic attempt to maximize the
goals of both parties through collaborative problem solving. The conflict is seen
as a problem to be solved rather than a war to be won .In this case communication
is open and direct rather than secretive and calculating. Threat and coercion
are proscribed. The win-win approach requires a very high degree of patience
194
 and skill in human relations. Thus if we work to understand and manage it Values: Conflict
and Resolution
effectively, we can improve the quality of our social relationships.

3.5.1 Conflict-Resolution
It is important to identify the ways from preventing conflict from happening in the
first place. Once you find yourself in a conflicted situation with someone else, it is
important to reduce the emotional charge from the situation so that you and the
other person can deal with your differences on a rational level in resolving the conflict.
i. Diffusion: We simply validate the other’s stance so that we can move on to
a healthier resolution of the conflict. This may be hard to do in a volatile situation,
but a sign of individual strength and integrity is the ability to postpone our immediate
reactions in order to achieve positive goals. Sometimes it is wise to lose in
order, ultimately, to win.
ii. Empathy: Empathy as an important technique helps in giving the feedback that
he or she is being heard. There are two forms of empathy. Thought Empathy
(that gives the message that you understand what the other is trying to say)
and Feeling Empathy (which is the acknowledgment of how the other person
probably feels.) Exploration: it is to ask gentle, probing questions about what
the other person is thinking and feeling and encourage the other to talk fully
about what is on his or her mind.
iii. Identification: It is necessary to have a discussion to understand both sides
of the problem. Define the things that you both agree on, as well as the ideas
that have caused the disagreement. It is important to listen actively to what
the other is saying, use “I” statements and avoid blame.
iv. Brainstorming: This is an important phase, through which many ideas/points
are generated and the shared ideas and interests are listed and discussed for
the benefit of the mutual parties.
v. Evaluation: In this process one goes through the list of alternative solutions
to the problem Consider the pros and cons of the remaining solutions until
the list is narrowed down to one or two of the best ways of handling the problem.
It is important for each person to be honest in this phase. The solutions might
not be ideal for either person and may involve compromise.
vi. Selection: Select the solution that seems mutually acceptable, even if it is not
perfect for either party. As long as there is a mutual commitment to work with
the decision, the conflict has a chance for resolution.
vii. Implementation: It is important to agree on the details of what each party
must do, who is responsible for implementing various parts of the agreement,
and what to do in case the agreement starts to break down.
As conflicts occur due to clash of ideas or values we can very well bring out
the remedies to avoid conflict. The remedies to avoid conflict are the good
values that are required to be consciously practised such as: forgiveness,
understanding, cooperation, respect, empathy, patience, positive attitude, polite,
courteous, consistency, obedient, disciplined, respect for age and gender, belief
in just world.
195
Social Dynamics and 3.5.2 Conflict Resolution Technique (CRT)
Value Development
Please take a paper and pencil. On the top of the paper write the name of the
conflict you want to resolve. Then divide the paper into two parts; it can be right
and left or up and down. See the box (a) and (b) for division of page. We can
choose either box (a) or (b).

Up
Right Left
Down

Box (a) Box (b)

On the right side or the upper part of the paper write the factors that are pulling
you to avoid conflict. Similarly, on the left side or on the down part of the paper
write the factors that are pushing you into conflict. Analyze them and resolve your
conflict

3.6 MORAL CONFLICT

Moral conflict occurs when two groups have radically different ways of thinking
or attitude towards human life. One group will be perceived by the other as evil
or foolish. This is because an action that one moral order deems perfectly acceptable
may be regarded as negative by the other group. If we take the issue of marriage
we find that traditionalists would see it as evil — harming their race or religion.
Likewise some traditional/ religious groups find for instance, wearing of western
dresses by women, freedom of movement, education, and/or public involvement
as abominable attitudes Whereas in western societies there the freedom to wear
what one wants, and do what one wants, is seen as a woman’s right. This same is
abhorrent to very traditional Muslim cultures. In short, the two groups have clashing
conceptions of moral value.
In many cases, culture has a powerful influence on the moral order. Different cultures
develop different ideas about morality For example, some cultures place great moral
emphasis on the family, while others stress the importance of individual autonomy.
To take for example women with children are easily acceptable and given remarriage
in certain tribal societies whereas till today widow remarriage is still banned in certain
conservative societies of Rajasthan and Haryana These cultural differences become
even more problematic when groups have radically different expectations about
what is virtuous in India, what is right, and how to deal with moral conflicts Thus,
culture wars are often driven by moral conflicts.

3.6.1 Features of Moral Conflict

To further understand moral conflict and deal with it effectively, it is helpful to
understand its common features.
a. Misunderstanding
The first general feature is the tendency for each side to misunderstand the words
and actions of the other. People from different traditions have trouble in communicating
196
because they rely on different systems of meaning, norms of communication, and Values: Conflict
and Resolution
behavioral expectations. In India to address elders by name is considered as
disrespectful whereas in western countries elders are addressed by the first name.
This is a source of misunderstanding. Ideas about fairness and images of justice
can also vary among different groups.
b. Mistrust
The second feature of moral conflict is that group members tend to develop feelings
of mistrust and suspicion toward the other group - even a sense that the other group
poses a danger to their very survival. The groups’ different conceptions of morality
lead to misunderstanding, which in turn contributes to conflict escalation.
c. Strained Communication
Another feature of moral conflicts is the communication between the parties, the
patterns of communication in moral conflicts that consist primarily in personal attacks,
denunciations, and curses... In many cases, groups rely on rigidly held social or
political beliefs, or ideology, to indicate why their position is morally superior. This
is the reason that we observe that America is blaming Pakistan for encouraging
terrorism and vice versa.
d. Negative Stereotyping
People in moral conflicts tend to invidiously categorize and denounce the personalities,
intelligence, and social manners of those with whom they disagree. They attribute
negative characteristics to those who violate their culture. Groups with radically
different conceptions of morality at times feel offended by the actions or words of
the other group and denounce those actions or the group as a whole.
e. Non-negotiability
Incase of on-negotiability the ideological beliefs disallows the different groups
to reach a common consensus. The groups may even get to the point that the
goal of harming the other becomes more important than helping oneself. This is
observed between the failure of dialogue between Govt. and the different terrorist
organizations.
Thus the effects of moral conflicts affect all the participants. The dehumanization
of one’s opponent that often occurs in moral conflict paves the way for hateful
action and violence. It often leads to human rights violations or even attempts at
genocide, as parties may come to believe that the capitulation or elimination of the
other group is the only way to resolve the conflict.

3.6.2 Dealing with Moral Conflict

The following techniques may be consciously adopted to deal with moral conflicts.
a. Changing the Stories
One way in which people can change the pattern of conflict is by telling different
stories about what they are doing. By using narratives and story-telling to communicate
they can enrich the views that each side has about the other, often revealing
commonalities in the midst of all the differences.

197
Social Dynamics and b. Reframing
Value Development
Third parties can sometime help the disputants to redefine or reframe their conflict,
focusing more on attainable interests and less on non-negotiable positions or negative
stereotypes. They can also help parties to seek mutually beneficial outcomes rather
than competitive, win-lose outcomes.
c. Dialogue
Similar to story-telling, dialogue is a process of in-depth communication that allows
parties to get to know each other better and to find commonalities with the other
side. It has been observed that due to the efforts of constant dialogues the political
differences among nations have lessened in the global arena in a constructive manner.
They have thereby found a way to manage their conflicts.

ACTIVITY
Can you recall an incident where you were successful in avoiding conflict? What
values you used to avoid conflict. Narrate your conflict Management skills.

3.7 LESSON ON LIFE

Conflict situations arise in everyday life. The story beautifully depicts a situation
where a tough decision had to be taken. A dilemma remains like which railway
track one has to choose? Just discuss the story with your friends and try to understand
the conflict prevailing in the story. Isn’t it relevant in today’s perspective? The reflection
is marvelous. Let us try to follow in our life.
 Inspirational Story
The Right Decision
A group of children were playing near two railway tracks, one still in use while the
other disused. Only one child played on the disused track, the rest on the operational
track.
The train is coming, and you are just beside the track interchange. You can make
the train change its course to the disused track and save most of the kids. However,
that would also mean the lone child playing by the disused track would be sacrificed.
Or would you rather let the train go its way?
Most people might choose to divert the course of the train, and sacrifice only one
child. You might think the same way, I guess. Exactly, to save most of the children
at the expense of only one child was rational decision most people would make,
morally and emotionally. But, have you ever thought that the child choosing to play
on the disused track had in fact made the right decision to play at a safe place?
Nevertheless, he had to be sacrificed because of his ignorant friends who chose
to play where the danger was. This kind of dilemma happens around us everyday.
In the office, community, in politics and especially in a democratic society, the minority
is often sacrificed for the interest of the majority, no matter how foolish or ignorant
the majority are, and how farsighted and knowledgeable the minority are. The child
who chose not to play with the rest on the operational track was sidelined. And in
198 the case he was sacrificed, no one would shed a tear for him.
The great critic Leo Velski Julian who told the story said he would not try to change Values: Conflict
and Resolution
the course of the train because he believed that the kids playing on the operational
track should have known very well that track was still in use, and that they should
have run away if they heard the train’s sirens.. If the train was diverted, that lone
child would definitely die because he never thought the train could come over to
that track! Moreover, that track was not in use probably because it was not safe.
If the train was diverted to the track, we could put the lives of all passengers on
board at stake! And in your attempt to save a few kids by sacrificing one child,
you might end up sacrificing hundreds of people to save these few kids.
While we are all aware that life is full of tough decisions that need to be made, we
may not realize that hasty decisions may not always be the right one. ‘Remember
that what’s right isn’t always popular… and what’s popular isn’t always right’.
Everybody makes mistakes; that’s why they put erasers on pencils.(Source- http:/
/shahnawazalam.wordpress.com/moral stories/-retrieved 9.3.11)

Check Your Progress 2

1. What is value dilemma?
....................................................................................................
....................................................................................................
2. Name three situations for resolving conflicts?
....................................................................................................
....................................................................................................
3. What is CRT?
....................................................................................................
....................................................................................................
4. What is the moral of the inspirational story?
....................................................................................................
....................................................................................................
5. What are the different ways of conflict resolution?
....................................................................................................
....................................................................................................

3.8 LET US SUM UP

Conflict is disagreement, argument, disbelief, untrustworthy. Conflict leads to stress.
There are various means suggested in the chapter where you can avoid conflict.
Avoiding conflict is best done by conflict management and conflict resolution
techniques. These techniques are applied with the help of good values consciously
practiced by us in situations of crisis.
199
Social Dynamics and For applying conflict resolution techniques we need to learn skills of adjustment.
Value Development
The more we adjust, the less is the conflict. In the next chapter, we will understand
the value of adjustment required for a peaceful life.

3.9 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
1. Conflict is a situation in which people, groups or countries are involved in serious
disagreements or arguments.
2. a) Health reasons b) conflicting values c) perception d) socialization e) expectation
3. a) money b) power c) prestige.
4. The different reasons of conflict are health reasons, conflicting values, perception,
socialization and expectations.
Check Your Progress 2
1. Value dilemma is a situation of uncertainty when we get confused and are unable
to take a decision
2. a) win-win b) win-lose c) lose-lose.
3. Conflict Resolution Technique
4. What is right isn’t always popular and what’s popular isn’t always right.
5. The different ways of conflict resolution are: defusion, empathy, identification
of the problem, brainstorming, evaluation, selection and implementation.

3.10 REFERENCES
Blake, R.R., Shepard, H.A., & Mouton, J. S. (1964) Managing inter group conflict
in industry, Houston, Texas: Gulf
John Gray (1992): Men are from Mars and Women are from Venus, Harper Collies
Published alliance India Today Group; New Delhi.
Kevin Avruch, (1998) Culture and Conflict Resolution; USIP, Washington DC,
USA
Parkinson C Ncrthcote, Rustomji, M.K.Sapre (1987) Great Ideas in Management;
India Book House, Bombay
Online Sources:
http://shahnawazalam.wordpress.com/moral stories/-retrieved 9.3.11
http://wwwfotosearch.com

200
 Values: Conflict
UNIT 4 PROCESS OF HUMAN ADJUSTMENT and Resolution

Structure
4.1 Introduction
4.2 Objectives
4.3 Adjustment
4.3.1 Adjustment and Values
4.3.2 Criteria for the Process of Adjustment
4.3.3 Pull Factors of Adjustment
4.3.4 Push Factors of Adjustment
4.4 Adjustment Disorder
4.5 Men, Women and Values
4.6 Maladjustment and Values
4.7 Strategies to Help Maladjusted Children
4.8 Lessons on Life
4.8.1 Inspirational Story
4.9 Let Us Sum Up
4.10 Answers to Check Your Progress
4.11 References

4.1 INTRODUCTION
In this last unit of ‘Social Dynamics and Value Development’ we shall discuss
adjustment. We know that without adjustment there cannot be any improvement
in relationships. The rule is simple: adjustment improves a relationship and lack of
adjustment worsens the relationship. It is aptly said that it takes years to nourish a
relationship and in minutes you can spoil a relationship. The choice is solely ours
whether to adjust and keep alive the essence of life or to fight and be in conflict
and ultimately break the relationship.
In this unit let us try to study the values we need to learn as a process of adjustment-
how people relate to people, how we perceive ourselves and others, how we attempt
to understand values and exhibit them in a crisis and how values are maneuvered.
So let’s see how values are useful for personal and social adjustment in order to
experience the joys of effective living.

4.2 OBJECTIVES
Once you go through this unit, you should be able to:
 discuss the meaning of adjustment;
 discuss the various factors of adjustment;
 explain desirable values leading to adjustment; and
 discuss the importance of adjustment in life 201
Social Dynamics and
Value Development 4.3 ADJUSTMENT
Adjustment is a change in order to correct or improve the relationship. Adjustment
skills are important for maintaining peace and harmony in society. According to
Ruth Strang (1949) “Adjustment is a process and not a state…adjustment is
continuous throughout life” From the biological point of view adjustment would
emphasize adaptation for survival, while a narrower view of it would be adaptation
for need reduction. The efforts of the individual to adapt himself to the environment
may be called the adjustment process. The adjustment process is affected and
modified by the individual’s experiences and thus learning plays a significant part
in aiding adjustment. From the cultural point of view adjustment is assessed when
an individual is accepted by his cultural group. The maladjusted individual is one
who is rejected by the group because of his non-conformity to the group mores,
customs, conventions, etc. Thus adaptation involves effective adaptation. It consists
in the reduction of inner needs, stresses and strains. It signifies a harmonious relationship
of an individual to his environment which affords him a comfortable life devoid of
stress, conflict and frustration.

4.3.1 Adjustment and Values

The other name of life is adjustment. As members of a society we make a lot of
adjustments everyday. Adjustment is usually a two-way process. The usual
relationships with whom we try to adjust for a happy and comfortable living are
as follows:
 Husband-wife and vice versa
 Parent-child and vice-versa
 Grandparents-grandchildren and vice versa
 Brother-sister and vice versa
 Siblings, cousins, relatives and vice versa
 Landlord-tenant and vice versa
 Employer-employee and vice versa
 Master/mistress-Servant and vice versa
 Politician-citizen and vice versa
 Bureaucrats-public and vice versa
 Police-public and vice versa
 Teacher-taught and vice versa
 Doctor-patient and vice versa
 Professionals-non professionals and vice versa
 School management-parents and vice versa
 Law-makers-law breakers and vice versa

202  Others
There is no golden rule of adjustment skills because every individual is unique and Process of Human
Adjustment
so is his/her behavior pattern. Every situation is unique so the rule of adjustment
keeps changing. What may be appropriate in one situation may not be appropriate
in another. But there are ways of proper behavior which leads to good adjustment.
In the previous units on socialization, social interaction and conflict we have looked
at the approved and logical behavior required to be exhibited by an individual to
fit in as a member of society. Since studying the adjustment skills on the basis of
relationships would be quite time consuming, we have classified all the human beings
into two broad categories on the basis of sex such as i) Male/Men ii) Female/Women.
Male represent all men belonging to any category and profession and female represent
all women of any status.
Here we shall highlight some of the typical features of adjustable persons. Some
of the values exhibited by such persons are modesty, tact, kindness, helpfulness,
patience, sincerity and honesty.

4.3.2 Criteria for the Process of Adjustment

There are a number of criteria related to the process of adjustment and they are
as follows:
Responsibility: A well adjusted individual has the required maturity to undertake
responsibility and can well understand his own feelings. He has a certain freedom
of emotional expression and self-control.
Sense of Security: A well adjusted student has feelings of adequacy and of being
appreciated. He has comfortably adjusted his aspirations to reality in the light of
his talents, social position and opportunities. He is free from anxiety, depression,
worry and disturbing fears.
Integration: A well adjusted person is free from inner conflicts and is therefore in
a position to concentrate his energies on his goal.
Ego Development: A well adjusted person is able to work efficiently and effectively,
looking realistically at the world around them. He is able to plan for the successful
accomplishment of his goals.
Curiosity and Spontaneity: A well adjusted person shows normal curiosity and
exhibits a natural and easy spontaneity in social relationships. H e learns to put his
energies to constructive and socially desirable ends. He perceives the world about
him as a warm, friendly place inhabited by people largely benevolent.

4.3.3 Pull Factors of Adjustment

The pull factors of adjustment are those factors that pull us from making any
adjustment in life. There are many pull factors. Let us discuss few of them briefly.
Aggression
It leads to problems in social adjustment. Aggression is behavior that results in harm
to another person or his property. Aggression is a matter of value judgment and
aggressive behavior differs from community to community. It is a way of expressing
frustration and usually ends in violence which is not a good value to be cherished.
The small acts of aggression result in bigger problems of adjustment. Throwing 203
Social Dynamics and tantrums, insulting others shouting, showing anger, physically attacking others or
Value Development
just being nasty and rude to others a re forms of aggression.
Parents have a habit of exaggerating the virtues of their children although they know
that the child strikes his parents through temper tantrums; attack other children
physically/verbally without provocation or displays uncontrollable destructive activities.
Aggressive children later transform into aggressive adults.
Anger
Anger is an emotion. It occurs when things don’t go our way and we all boil at
different degrees. Aristotle says that anyone can become angry, that is easy. But
to be angry with the right person, to the right degree, at the right time, for the right
purpose and in the right way is not easy. We know that aggression and anger are
not acceptable forms of behavior. By aggression we cannot win friends and influence
people. Aggression leads to anger, violence and cruelty. If you show violence, the
same would be shown to you. Justifying your behavior for violence will do little
to improve your social adjustment. Does this mean that anger and aggression can
be reduced? Yes, by deliberately adapting good values one can overpower anger
and aggression. The good values that are important for adjustment are called as
Push factors of adjustment that makes you nice and cooperative. We shall discuss
some push factors in the sub-section 4.3.3.
Fear
We tend to adjust quickly if we sense fear. Threat induces fear and fear has been
used by some people to get other people to comply. Most of us are god-fearing
persons and we have consciously filtered this trait to present-day child-rearing
practices a means of control over others.
Emotional instability is thus indicated by the presence of non-adjustive behavior,
disturbances in emotional sphere, unreasoned fears, feelings of personal insecurity
and a sense of inferiority it. Such behaviors accompanied with symptomatic
manifestations like insomnia, lack of appetite, trembling, twitching etc. are symbolic
of mental health problems.

4.3.4 Push Factors of Adjustment

The push factors of adjustment are those factors which push or force us to make
adjustments in life. Some of them are empathy, sympathy, humor, obedience and
chivalry. The push factors of adjustment make the person feel recognized,
responsive and secured. There are many push factors let us discuss few of them
briefly.
i. Empathy: To see and experience emotions from others eyes. The word empathy
is best defined by this phrase, ‘It takes one to know one.” To have an empathic
attitude shows the process of social adjustment.
ii. Sympathy: Sympathy is a powerful tool for adjustment.
Humor: To adjust and laugh all problems of life is called humor. A sense of
humor makes persons happy and cheerful. We like to laugh with our family,
friend’s relatives and colleagues. Laughter helps in avoiding certain personal
problems and it helps us to adjust with various problems of life.
204
iii. Help: The willingness to express concern and care for others is a deeply ingrained Process of Human
Adjustment
humanistic value. It gives lot of satisfaction to the one showing care in many
ways. Altruism is a helpful act for which nothing is expected in return. There
is a saying, ‘we must assist one another and it is the law of nature’. But do
we really help one another? Have you heard of bystander-apathy? Such people
simply stand and watch the person suffering but do not come forward to help.
It may not be true that nobody would help if someone is left bleeding by the side
of the road; somewhere and sometimes people help each other out, for instance
we help by donating blood, contributing to charity, give alms to beggars, give food
to poor, help a blind cross the road. The list of helping behaviors is virtually endless.
Even then we have so many bystanders’ apathy. Do you think helping depends
on the situation at hand, upon the characteristics of the helper or upon the characteristics
of the victim?

Activity I
Keep a track record of your helping behavior. Write them in numbers and keep
on adding your helping behavior every year.

In many instances we tend to help those who have helped us in our need. This
way we perform our responsibility, by fulfilling our social obligation. Such kind
of help is called reciprocal help. In emergencies, helping requires quick and decisive
action and the one who hesitates is lost. Do we think on the consequences of help?
A warm glow of success can make you a more helping person. How about help
extended by men to women and vice versa. Do we mean to say that, ‘chivalry is
dead or alive in our country’?
Guilt: On number of occasions we feel guilty because of our behavior. The feeling
of guilt will make a person modify his behaviors and thereby make so many
adjustments.
Obedience: Obedience leads to adjustment in many situations.
Let us quickly learn the tips for adjustment in case we may need them in future:
Knowing well that we cannot have control on others’ behavior we need to control
our own behavior. Following are some useful tips for adjustment.
Relax: Tools like deep breathing help calm you down. Breathe deeply from the
belly.
Mind your language: We need to control our language. We must try to have
artificial smile if needed.
Count Backward: Begin 20, 19, 18……It would distract you from your situation.
Pinch Yourself: In an aggressive moment pinch yourself.
Road Rage: Caught in a traffic signal? Insert your favorite CD and listen to music,
Carry a magazine and try flipping through it.
Use a punching Bag: Buy a punching bag and write the name of the person you
are angry with and punch away your aggression.
205
Social Dynamics and
Value Development 4.4 ADJUSTMENT DISORDER
An adjustment disorder is defined as an emotional or behavioral reaction to an
identifiable stressful event or change in a person’s life that is considered maladaptive
or somehow not an expected healthy response to the event or change. The reaction
must occur within three months of the event or change happening. The identifiable
stressful event or change in the life of a child or adolescent may be a family move,
parental divorce or separation, the loss of a pet etc.
An adjustment disorder is a debilitating reaction, usually lasting less than six months,
to a stressful event or situation. Adjustment disorder often occurs with one of the
following: anxiety, depression, mixed disturbance of emotions, conduct or problems
that may be related to work, physical complaints or social isolation. Adjustment
disorders are quite common in children and adolescents but occur equally in males
and females. Adjustment disorder occurs in all cultures; however the underlying
stressors and signs may vary, based on cultural influences. Adjustment disorders
occur at all ages, however, it is generally agreed that characteristics of disorder
are different in children and adolescents than they are in adults.
 Depressed mood
 Anxiety
 Mixed disturbance of emotions and conduct
 Hopelessness
 Frequent crying
 Impaired occupational/social functioning
 Agitation
 Trembling or twitching
 Palpitations
 Conduct disturbances
 Physical complaints
 Withdrawal
 Occupational functioning is decreased
 Anxiety, stress, and tension
Remedy
The primary objective will be to relieve the symptoms by achieving a level of
adaptation. Psychosocial treatment for this disorder includes individual psychotherapy,
family therapy, behaviour therapy, and self-help groups. Realistic short-term goals
should be made at the start of therapy as Adjustment Disorder is short-term in
nature. Goals of therapy will typically centre on supports available to the individual
in his or her life in the form of family, friends and community. The individual’s coping
skills will be explored and possibly developed; and relaxation techniques are often
used to help the individual deal with feelings of stress. More specific goals of treatment
206
will include helping the individual understand his or her role in the stressful event Process of Human
Adjustment
or teaching ways to avoid such events in the future.

4.5 MEN - WOMEN AND VALUES

We have preferred to talk on values displayed by men and women as they display
different values towards each other. Men and women together form a family, many
families join together to form a group and several groups make a community.
Communities together make society; Societies together make a Nation. Thus, from
two separate individuals Adam and Eve (men and women) the world was formed.
The book ‘ Men are from Mars and Women are from Venus’ by John Gray beautifully
throws light on adjustment each sex has to make, towards the other, thereby
understanding one’s partner, colleagues and friends better than ever before.
We are aware that men and women have different appearances, different preferences
and different life styles. Some of these differences are anatomical and others are
attributed by culture. Do you strongly believe that men and women differ in their
values, attitudes and behavior? If you believe in ‘Male Chauvinist’ or ‘Aunt Jemina’
then probably you are right.
Male Chauvinist
This phrase is derived after the
name of Nicolas Chauvin, a
French Soldier & follower of
Napoleon. Chauvin believed
that French were all powerful.
Male Chauvinists refer to the
belief that women are inferior to men.
(Both the photographs depicting Male chauvinists are accessed from www.
fotosearch.com).
Aunt Jemima
Aunt Jemima refers to the term ‘oppressed” – female counter
poet of Uncle Tom. The trademark of Aunt Jemima mirrored
America’s changing perceptions of African-American women.
The idea of Aunt Jemima was first conceived by
newspaperman and entrepreneur Chris Rutt, according to
the Afro-American almanac a tune called “Aunt Jemima”The
term “Aunt Jemima” is sometimes used colloquially as a female
version of the derogatory label “Uncle Tom”. In this context,
the slang term “Aunt Jemima” falls within the “Mammy
Archetype” and refers to a friendly black woman who is perceived as obsequiously
servile or acting in, or protective of the interests of whites. Aunt Jemima is frequently
pronounced as “Aun’t Cha Mama”, slang for “am/is not your mother” in popular
discourse. The real difference is not the existence of sex differences. What is really
at stake, is to know to what extent, such differences are inculcated into our value
system by the society in which we live? The answer is that we are exposed to this
difference from birth to maturity till death. Read the box carefully. (Source:http://
www.googleco.in- the photograph is accessed from wwwfotosearch.com dated 9.3.11)
207
Social Dynamics and
Value Development Little girls should play with dolls, wear pretty dresses, and act quietly around
the house. When they grow up they should love children, be susceptible to
flattery and above all be understanding. After all, that is what being a woman
all is about. Boys, on the other hand, should play with footballs and frogs and
engage in rough-and-tumble play. When they grow up they should be
competitive, forceful and make instant decision. If a little boy enjoys girlish
activities he is a sissy most likely to turn into a ‘fag’ while his female counterpart
is a tomboy most likely to become a ‘dyke’.

From the box can you draw the stereotype traits for male and females? Few of
them are listed below:

Masculine Traits Feminine Traits

Agressive Cheerful
Ambitious Childlike
Analytical Compassionate
Dominant Gentle
Decision-maker Shy
Masculine Soft Spoken

Can you add the list?

Activity- II
Think of your own life. Recall an instance where your behavior was influenced
by sex-defined role.

These traits may sound funny or absurd; it is, nevertheless, the essence of a commonly
advocated solution for better adjustment. This does not imply that we are dividing
the world in to male and female subsections. This simply means that to have good
adjustment a man and a woman should have equal status in the house. They should
not be viewed from the camera of stereotyped sex roles. The attitudes towards
sex lead to many adjustment problems.
As a member of the society we make several types of adjustment like emotional/
psychological adjustment, social/cultural, economic and political adjustment.
What ever may be the type of adjustment just remember the thumb rule of life,
“Treat others in the manner you want to be treated by them.”

4.6 MALADJUSTMENT AND VALUES

In this section let us study the typical features of maladjusted persons. The behavior
of such people is as follows:
208
 Process of Human
Clothing Dress inappropriately to Dirty shorts Adjustment
occasion
Un-pressed clothes. Dirty shoes
Unfit cloths Hung clothes
Unmatched clothes
Cleanliness Dirty hair Dirty elbow
Unwashed face Irregular in bath
Dirty hands
Appearance Un brushed hair Untrimmed fingernails
Inappropriate hair style Bitten finger nails
No lipstick
Physical posture Head down Shuffling
Bent back Heavy walk
Stomach out Sprawls
Verbal behaviours Screams Talk to self
Giggles Vulgar comments
Social behaviours Touches others Nose picking
Inappropriate gestures Eating beetle leaf/
chewing gum.
Source: Karen Grover and Atwater, see 4.10 (2007)

4.7 STRATEGIES TO HELP MALADJUSTED

CHILDREN
Children who are maladjusted lack the social skills necessary to interact effectively
with peers and engage in healthy, cooperative activities. While maladjustment is
not something that can be rectified over night, with help, maladjusted children can
operate as effective members of society. By assisting a maladjusted child in navigating
the complex web of social relationships, you can help prepare the pupil for future
interactions with others.
Maladjustment can be spurred by a number of things so if the student’s problems
stems from an issue within the home, you must report this to social services, as
you are a mandated reporter.
By engaging in regular communication, the child can begin to learn the principles
of socialization. Set aside 5 to 10 minutes daily and devote this time to making
small talk with the child.
Take the child to places where he can interact with peers in play. Visit popular
209
Social Dynamics and parks or other recreation areas in which children commonly play. Encourage the
Value Development
child to engage in play with his peers.
Introduce the child to kind and helpful same-age peers. Some children are particularly
adept at working with peers who struggle. If you know of a conscientious and
polite child, ask this child to buddy up with the maladjusted child and engage in
conversation or participate in play.
Discuss misbehavior with the child. It is not effective to merely punish the child for
misbehavior. In place of punishment, have a conversation with the child. Explain
to her/him why what she/he did was wrong, so she can better understand why she
shouldn’t repeat the behavior.
Help the child create a list of alternatives to misbehavior. If the maladjusted child
continually exhibits the same behavior, he may be doing so because he does not
know an alternative. If, for example, the child pushes his peers down and takes
their toys when he wants to play with them, help discover alternatives to this destructive
behavior by listing options. Tell him that he could ask the peers to share; he could
wait his turn, and so forth. As the child learns these alternatives, he may be more
likely to use them in the future.
The assessment and systematic teaching of social skills through modeling, discussion,
and rehearsals are helpful to students for increasing control over their behavior and
improve their relations with others. In addition, supportive therapies involving music,
art, exercise, and relaxation techniques, as well as affective education, individual,
and group counseling are sometimes employed to improve self-understanding, self-
esteem, and self-control.

4.8 LESSON ON LIFE

The inspirational story of a glass jar symbolizes our own skills of adjustment. Please
go through the story and analyze it. The reflection is true and realistic.

4.8.1 Inspirational Story

A Professor of Philosophy entered the class room and told the students today I
will teach you important lessons of life and adjustment. He brought a jar, made of
earthen ware. He started putting table-tennis balls in that jar till it was full. He
asked his students whether the jar was full and the reply was yes. Now he took
out another bag and this bag was full of pebbles. Slowly the Professor started
pouring the pebbles in that jar and in between he was shaking it so that the pebbles
could adjust in the jar which was already full of tennis balls. Now the professor
again asked the students whether the jar was full and the students replied in the
affirmative. The jar was really full with balls and pebbles. The Professor now had
another bag which was full of sand. He started pouring the sand in the already
filled jar of balls and pebbles. The sand also got settled well in the jar. Now the
Professor asked the students whether the jar was full. The students again replied
yes. Then the Professor brought two cups of tea and poured the tea into the jar.
The tea was also adjusted in that jar.
This time the Professor was serious. He firmly told the students that human life is
like this jar. There should be space for adjustment. Try to adjust well in life.
210
 Tennis balls symbolizes our socialization Process of Human
Adjustment
Pebbles symbolizes our interaction
Sands symbolizes our conflict
Tea symbolizes our adjustment
If we do the reverse filling in the jar, first the tea would be followed by sand, pebbles
and lastly tennis balls. Perhaps nothing will adjust in the jar. Always have scope
for tea. The message is to thus have scope for adjustment.
(Source: http://wwwinformationbiblecom/article-glass-jar-and-twocups of
tea14889.html Accessed on 9.3.11)

Check Your Progress 2

1. What are useful tips for adjustment?
....................................................................................................
....................................................................................................
2. What are the stereotype traits for male and female?
....................................................................................................
....................................................................................................
3. Analyze two strategies of how to tackle maladjusted children?
....................................................................................................
....................................................................................................

4.9 LET US SUM UP

Good and fruitful relationships are based on good values learned and practiced.
In the long run values give you long lasting (success) pleasure. The push factors
as discussed in the unit helps us to make good adjustments in life and the pull factors
as discussed in the unit literally pulls us to make adjustment with others. The values
learned as part of socialization, the value-loaded interactions, the conflict resolution
methods and the values of adjustment - all contribute to the making of a good
human being. Good values practiced by an individual gives stability to his personal
life, social life, cultural life, service life, relationship and in long run contributes to
the making of a harmonious and peaceful society. In UNESCO preamble it is rightly
said, Since the wars begin in the minds of men, it is in the minds of men that the
defenses of peace must be constructed. Thus it is we as human beings who are
entrusted with the responsibility of creating a just world, a place with moral standards,
good codes of conduct, good values to inculcate and imbibe among us. The dynamics
of human behavior is always in motion. But one thing that remains constant and
static is good behavior and values to cherish and practice. There is always a positive
way to do every thing. Elmer G. Letterman rightly says, ‘Personality can open
doors, but only character can keep them open”. (Source: http://thinkexistcom/
quotescom.) 211
Social Dynamics and
Value Development 4.10 ANSWERS TO CHECK YOUR PROGRESS
Check Your Progress 1
(i) Aunt Jemima refers to the term ‘oppressed”–female counter part of Uncle Tom.
Aunt Jemima’s trademark mirrored America’s changing perceptions of African-
American women
(ii) Empathy, sympathy, humour, help, guilt, &obedience.
(iii) Male chauvinism is derived after the name of Nicolas Chauvin, a French Soldier
& follower of Napoleon. Chauvin believed that French were all powerful. Male
Chauvinism refers to the belief that women are inferior to men.
Check Your Progress 2
(i) Relax, mind your language, pinch yourself, road rage, use a punching bag.
(ii) The stereotype traits of male and female.

Masculine Traits Feminine Traits

Agressive Cheerful
Ambitious Childlike
Analytical Compassionate
Dominant Gentle
Decision-maker Shy
Masculine Soft Spoken

(iii) a. Take the child to places where he can interact with peers in play. Visit
popular parks or other recreation areas in which children commonly play.
Encourage the child to with his peers.
b. Introduce the child to kind and helpful same-age peers. If you know of a
conscientious and polite child, ask this child to be friendly with the
maladjusted child and engage him in a conversation or play.

4.11 REFERENCES
John Gray (1992). “Men are from Mars and Women are from Venus”. Harper
Collins Published alliance India Today Group, New Delhi. (pp. 27-66)
John W. Santrock (2006). Human Adjustment. McGraw-Hill. (pp. 2-20)
Karen Grover Duffy and Eastwood Atwater (June 2007). “Psychology for living:
Adjustment, Growth and Behavior Today”, Prentice Hall (pp. 384, 422, 509)
Online sources:
http://thinkexistcom/quotescom
http://wwwinformationbiblecom/article-glass-jar-and-twocups of tea14889.html
Accessed on 9.3.11)
http://www.googleco.in. The photograph is accessed from wwwfotosearch.com dated
212 9.3.11)
 BEDSV-101
Value Education
Indira Gandhi National Open University
School of Extension and
Development Studies

Block

5
SOCIAL LINKAGES
UNIT 1
Value Development through Social Institutions; 217
Family and Neighbourhood

UNIT 2
School and Peer 231

UNIT 3
Role of Parents 244

UNIT 4
Influence of Media on Value Development 258
BLOCK-5 SOCIAL LINKAGES
This block titled Social Linkages consists of four units.
Unit-1 Value Development through Social Institutions: Family and
Neighbourhood; discusses the importance of family, which is very crucial in building
up a child’s personality as the basic values and morality are formed here. It is in
the family that the essential capacities for learning, self-confidence and positive social
interactions are acquired. The role of family and neighbourhood towards the
development of values are analyzed.
Unit-2 School and Peer discusses the peer relationships and the school activities
that promote value development. The influence of peers whether positive or negative
- is of crucial importance in a teen’s life. At its best, peers can be the source of
positive motivation, success and healthy behavior. On the other hand, negative peers
can influence an adolescent to engage in behavior that his/her values, might otherwise
reject. For maintaining emotional health, the children need to achieve a balance
based on a combination of values required from family, friends, school and peers.
Unit-3 Role of Parents discusses the pivotal and undisputed role that parents
play in a child’s development. Differences in parenting styles result in differences
in a myriad of outcomes such as academic achievement, self-esteem, deviant behavior,
autonomy, emotional maturity and leadership ability. In this unit the role of parents
in value education, the guidelines essential to help the children for developing an
all-round personality are discussed.
Unit-4 ‘Influence of Media on Value Development’ discusses the impact of
media in every aspect of social living. Various forms of media like the print media,
electronic media, social media, mass media and traditional media contribute to the
value development of children in both positive and negative ways. The importance
of media literacy is also highlighted.
Social Linkages

216
 Value Development through
UNIT 1 VALUE DEVELOPMENT THROUGH Social Institutions; Family
and Neighbourhood
SOCIAL INSTITUTIONS: FAMILY
AND NEIGHBORHOOD

Structure
1.1 Introduction
1.2 Objectives
1.3 Importance of Value Education
1.4 Period of Value Development
1.5 Socialization: As Process for Value Development
1.6 Home: The First Learning Place
1.6.1 Learning Socio-emotional and Cognitive Behaviours
1.62 Influence of Social and Emotional Experiences
1.6.3 Quality of the Home Environment
1.6.4 Value Development at Home
1.7 Behaviour: Impact on Value Development.
1.8 Role of Neighbourhood and Peers
1.9 Let Us Sum Up
1.10 Answers to Check Your Progress
1.11 References

1.1 INTRODUCTION
You must have already gone through the meaning of values as being an integral
part of every culture (Units 1 and 2, Block 4). Along with beliefs, they generate
and have an impact on the behaviour of an individual. Most of us learned our values
- or morals, at home, at school or from our community (neighborhood).Mostly,
the values which we follow come from parents, teachers and religious leaders. Now,
with the increased involvement of technology in our lives, we are also influenced
by the media through what we see and hear on television or on the radio. Whatever
the source of our values, they become an important part of our lives as they form
the norms/ rules for our behaviour in specific situations. Additionally, through them
we identify what should be judged as good or evil.
After observing the ‘moral decay’ in just about every area of lives, our society
has to be turned back to the traditional values that guided this nation to greatness.
In order to pass these values on to children, three components are essential: caring
adults, age-appropriate and purposeful activities, and meaningful roles in the
community/ neighborhood. In this unit, we will discuss how the family and community/
neighborhood can play an important role in the development of the values which
are appropriate to the developmental stages of individuals.

217
Social Linkages
1.2 OBJECTIVES
After going through this unit, you should be able to:
 discuss the importance of value education;
 describe the stages of value development;
 explain the importance of socialization as a process of value development;
 analyze the role of family in value development; and
 analyze the role of neighbourhood and peers in value development

1.3 IMPORTANCE OF VALUE EDUCATION

The fact that all good education is, in essence, a process of developing the human
personality in all its dimensions — intellectual, physical, social ethical and moral,
is undisputed and universally accepted. Good education is inconceivable if it fails
to inculcate values essential to good life and social well being. Great thinkers in
every period of recorded history of mankind have devoted much attention to
understanding the significance of character and values in life and the role of various
agencies of education in promoting these values in young people.
Values are the standards that group members share, by which they whether an action
or even an object as good, right and lawful. They originate in the socio-cultural
milieu of a social system and thus they are governed by the standards of the society.
It is due to this reason the values of one social group differ from that of another.
Value Education, as the term is generally used, refers to a wide gamut of learning
and activities ranging from training in physical health, mental hygiene, etiquette and
manners, appropriate social behaviour, civic rights and duties to aesthetic and even
religious training.
Value Education, according to one more view, is essentially a matter of educating
the feelings and emotions. It is the ‘training of the heart’ and consists in developing
the right feelings and emotions. It does not involve any cognitive abilities that can
be trained. Like poetry, it is ‘caught’ rather than taught. It is essentially a matter of
creating the right atmosphere, imitation and learning by example, communion with
nature or modelling oneself after an ideal
To some, value education is simply a matter of developing appropriate behaviour
and habits involving inculcation of certain virtues and habits. In opposition to such
a view, it is pointed out that value education has an essentially cognitive component
in it and that this should not be ignored. Actually the ability to make moral judgement
based on sound reasoning is a very important aim of value education and has to
be deliberately cultivated. Value education is important to help everyone in improving
the value system that he/she holds and put it to use. Once, all have understood
their values in life, they can examine and control the various choices they make in
their life. One has to frequently uphold the various types of values in his life such
as cultural values, universal values, personal values and social values. Education is
a methodical effort towards learning basic facts about humanity. The core idea behind
value education is to cultivate essential values in the students so that the civilization
218
that teaches us to manage complexities can be sustained and further developed. It Value Development through
Social Institutions; Family
begins at home and it is continued in schools. Everyone accepts certain things in and Neighbourhood
his/her life through various media like society or government.
Value education is important to help everyone in improving the value system that
he/she holds and to put it to use. Once we understand our values in life, we can
examine and control the various choices we make in our lives. It is our duty to
uphold the various types of values in life such as cultural values, universal values,
personal values and social values. Thus, value education is always essential to shape
a student’s life and to give an opportunity of performing on the global stage. The
need for value education among the parents, children, teachers etc, is constantly
increasing as we continue to witness increasing violent activities, behavioural disorder
and lack of unity in society.

1.4 PERIOD OF VALUE DEVELOPMENT

We all know that we are not born with values, so how do we develop our values?
We can say that the values are acquired by us from our immediate environment
i.e. from our families, neighbours, our peers etc. A society is formed through a
plurality of shared norms, customs, values, traditions, social roles, symbols and
languages and an individual has to acquire them in order to maintain social and
cultural continuity with the society. The process through which this can be achieved
is known as socialization. It provides individuals with the skills and habits necessary
for participating within their society and it takes place through formal education in
schools, through non-formal programmes, or through informal education such as
family upbringing. During this process, values are developed as we grow. The various
periods of this development, as per Sociologist Morris Massey, can be divided
into three major periods which are as follows:
(a) The Imprint Period
This period starts from the time of birth to the age of seven. During this period,
Morris Massey has described individuals as being like sponges, which absorb
everything around them. According to him, an individual accepts everything as truth,
especially when it comes from parents. Sometimes, the confusion and blind belief
which is developed during this period can also lead to the early formation of trauma
and other deep problems.
The important point here is to learn a sense of right and wrong, good and bad.
This is a human construction which we nevertheless often assume would exist even
if we were not here. This is an indication of how deeply imprinted this construct
becomes.
(b) The Modelling Period
This period lies between the ages of eight and thirteen. During this time, the individuals
copy others, often parents, but also other people like teachers, film stars, sportspersons
and so on.At this stage, one tries to experiment and sometimes also gets influenced
by new ideas.
(c) The Socialization Period
This period lies between the ages of thirteen and twenty one. We all understand
219
Social Linkages that this is a stage which is largely influenced by the peer group. We prefer people
who seem more like us in terms of attitude, behaviour and perception.

Check Your Progress 1

1. Discuss the importance of value education (40 words).
…………………………………………………………………………
…………………………………………………………………………
2. Which according to you is the most important stage of value development?
(40 words)
…………………………………………………………………………
…………………………………………………………………………

1.5 SOCIALIZATION: AS PROCESS FOR VALUE

DEVELOPMENT
You have learned in Unit 1 Block 2 that socialization is a process of inheriting norms
and cultures of the society. It may provide the individual with the skills and habits
necessary for participating within their own societies. A society itself is formed through
a plurality of shared norms, customs, values, traditions, social roles, symbols and
languages. Since the values originate in the socio cultural environment of the society,
they are governed by the standards and norms of that particular society. Therefore,
you may observe that each social system has a different value system which
differentiates one social group from another.
Ely Chinoy in his standard textbook on sociology says that socialization serves two
major functions:
1. On the one hand, it prepares the individual for the roles he has to play,
providing him with the necessary repertoire of habits, beliefs, values,
appropriate patterns of emotional response, modes of perception and
requisite skills and knowledge.
2. On the other hand by communicating the contents of culture from one
generation to the other, it provides for its persistence and continuity.
In the process of socialization, both the norms (which are obligatory in nature) and
values are internalized by the group members of the society. The process of
socialization starts from an individual’s birth and goes on till his/her death It is thus
a continuous process. In other words, we can say that socialization results in
internalization of those values which are symbolic of a culture at that point of time.
It is clear now that development of values is an intrinsic process which is influenced
by the socialization process. Hence you can now deduce that values are fundamentally
social in origin and in their manifestation. The more complex the society becomes,
the greater will be the need for values to be operative.
For example, in today’s society we find that the entire social fabric is characterized
220 by violence, corruption, selfishness etc. Therefore it is essential that as mentors or
teachers we should emphasize values like tolerance, brotherhood and so on. Since Value Development through
Social Institutions; Family
values serve the basis for judgment, choice or rejection and these values systems and Neighbourhood
are in turn, influenced by the social and cultural base of the society, hence they
are developed positively. The most important agents of socialization in the society
are the groups that influence our behaviour and attitudes. These groups include:
 The Family which is responsible for determining one’s attitudes toward
religion and career goals;
 The School which is the agency responsible for socializing groups of young
people in particular skills and values in society;
 Peer Groups; and
 Mass Media.
The values are acquired with the help of experiences which an individual gains in
the social institutions (school, family), from peers, through media.
We shall now discuss the impact of these social institutions in value development.

1.6 HOME: THE FIRST LEARNING PLACE

The family is the basic social unit of the society and whatever we learn from our
family becomes our value system, forms our perceptions and basis of actions. Since
an individual is known by his or her actions; therefore the most important role of
family is to give proper identity.
The family/ home environment influences the individual’s learning throughout life
and the kind of experiences (pleasant and unpleasant) shape a child’s personality.
A sense of security is a basic pre-requisite to all development including learning.
Children desire a conducive environment at home. During early years, the social
and emotional environment of home becomes a critical factor in influencing the
individual’s course of learning and development. Some of the basic strategies and
styles of learning in fact begin to be moulded even before the child goes to a formal
school. The informal learning endeavours that children engaged at home and in
the surrounding community set the tone for their learning explorations in later life.

1.6.1 Learning Socio- Emotional and Cognitive Behaviors

Children learn many of the socio emotional and cognitive behaviors through observing
and imitating people who are significant to them, such as parents. Children often
imbibe their parents’ fears, biases and values from their parents. Therefore, it is
important that parents set an example to their children through their behavior rather
than by preaching to them about what to do and what not to do.
Value systems arise within various socialization structures. Symbolic values are
transmitted in a cultural process by agencies of socialization like the family, the peers,
and the media. Parents are the main agency of socialization and the theory of symbolic
values shows how altruistic parents socialize their children in various contexts.

1.6.2 Influence of Social and Emotional Experiences

Any kind of learning process is influenced by the social and emotional experiences
and characteristics of the environment. The nature and quality of emotional experiences, 221
Social Linkages the sense of security and belongingness at home and in the immediate surrounding
affect the value system of an individual. If children grow as secure individuals, they
learn to trust people around them. The attachments children form with parents and
siblings last a lifetime, they serve as models for emotional relationships and learning
explorations in the neighbourhood and society. At home, they understand the
importance of physical surroundings and acquire the necessary coping skills and
social norms of personal and group behaviour. They learn how to respect family,
community and other social groups, how to adjust to others and live together, how
to listen, how to give and take, how to forgive, how to appreciate others, and how
to think for themselves.
Within the family, individuals also acquire their first notions about the importance
of discipline and learn important lessons in compliance and co-operation that provide
opportunities to take the perspectives of others into account.

1.6.3 Quality of the Home Environment

The quality of the home environment during this period is more influential and lasting
than in any other phase of life. Gradually, as individuals learn to be independent
and begin to explore the world of objects and people outside home, individual
differences begin to emerge. They start having their own view points about right
and wrong and learn to differentiate between good and bad. The basic grounding
of the values such as tolerance and respect for the rights and wishes of other, secular
ideals depends upon the quality of the home environment or family.
For example, altruism meaning ‘giving to another at cost to oneself’, is a value
which is generally developed in the children whose parents are nurturing and
supportive, exhibit altruism, highlight the effects of actions on others, use induction,
establish clear expectations for mature behaviour and create opportunities for their
children to manifest responsibility for others. Research shows that parents of altruistic
children tend to moralize, i.e., lecture about right and wrong. Thus, the family is
the single most important channel through which values considered conducive to
the individual and social good could be cultivated.

Check Your Progress 2

1. What is importance of socialization process in value development? (40 words)
…………………………………………………………………………
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2. How does home influences the values of the child? (40 words)
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1.6.4 Value Development at Home

The inculcation of values is a difficult task as it involves developing sensitivity to
222 values, ability to choose right values and internalize them. If you analyse the source
of values inculcation, then you will find that it lies in interactive behaviour either Value Development through
Social Institutions; Family
between parent/significant others with an individual or between peers and individuals. and Neighbourhood
The earliest conception about what is right and what is wrong, good or bad, is
formed in terms of rules and expectations of elders, particularly the parents, referring
to specific acts and situations.
Parents are the primary social agents who transmit personal and social values to
their children. It is well known that the behaviour of others constitutes a powerful
influence on the way children act.

1.7 BEHAVIOUR: IMPACT ON VALUE

DEVELOPMENT
The behaviours which can impact the values of an individual can be inculcated by
the following processes:
 Parents’ use of induction,
 expression of nurturance and support,
 demand and limit setting,
 modelling of socio-moral behaviour, and
 Implementation of a democratic open family discussion and conflict resolution
style are positively related to the “building blocks” of morality.
Let us now discuss the different ways through which values could be developed
at home:
(a) Induction
According to Berkowitz & Grych (1998), induction is considered the single most
powerful parental influence on children’s moral development. Hoffman (2001) explains
that induction involves the use of explanations or reasoning with a child in order to
convey parental standards. It also involves a request for the child to act accordingly
and emphasizes consequences for the child’s behaviour (both for the child and the
other). Perhaps this is so powerful because it engages the child’s understanding of
the reasons for choosing a particular behaviour, while at the same time showing
them the impact of their behaviour on someone else.
Thus, it directly addresses and connects the cognitive (moral reasoning) and affective
(empathy) aspects of moral functioning, and helps children to internalize standards
for moral behaviour. For example to have maximum impact they need to know
the values and beliefs that lie behind i.e. We teach, directly, by telling. We need
not only practice what we preach, but we also need to preach what we practice.
It also spurs children’s perspective-taking abilities by focusing on how others might
feel or think in a given situation. There are many opportunities to employ induction.
One of the most obvious is in the context of discipline. When children disobey,
parents have the opportunity to teach their children about what is right and wrong,
and more importantly, why certain behaviours are preferable to other behaviours.
When the parents speak to a child about behaviour, it is also important that their
messages be just slightly (and not much) above the child’s level of reasoning. It is
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Social Linkages also important for parents to pay attention to the domain in which they are working
with children. Authoritarian parents are likely to moralize issues that are social or
personal in nature, while permissive parents may have extremely broad boundaries
that leave even moral issues up to the child’s discretion. A more appropriate style
of parenting draws clear boundaries between the moral, social-conventional, and
personal. Negotiation may be permitted, but without the realm of the personal and
conventional (Smetana, 1999).
b) By Providing Nurturing and Support
Another element of value development at home is the parenting style adopted at
the home. The parenting style could be of three types: autocratic, authoritative and
permissive. According to Baumrind (1980), maladaptive moral-emotional patterns
are prevented in the authoritative type of parenting because it fosters social sensitivity,
self-awareness, and respect for rules and authority. Hence, in authoritative families,
there is warm, mutually positive basis for interaction. It promotes the development
of conscience and moral reasoning in children, which is important for value
development.
One effect of warm and responsive parenting is communication of the idea that
the child is valuable and worthy of such treatment which helps to develop a positive
self-concept. This results in the development of an individual who gives respect to
others’ ideas and considers that it is wrong to do something that is hurtful to another.
c) Through Modelling
The social learning theory suggests that we learn through social experiences and
our behavior and actions result from what we model from others. Thus, modeling
is basically imitation of the behavior which is followed by the family members. When
a child is provided with models that behave morally that child is prone to adopt the
observed actions. When children closely observe their parents’ interactions with each
other, with family members, and with people more generally, from such observations
they learn a great deal about how to treat others. As parents can model respect
and compassion toward others, so may they equally model behavior that is harmful
or abusive. For example, the children of parents who resolve disagreements through
aggression or by disrespecting others also tend to adopt the same values. Although
children may not imitate the specific behaviors they observe, their beliefs and attitudes
about how to treat other people may well be shaped by such family experiences.
Therefore, it is essential to demonstrate appropriate behaviors, describing them
clearly, and answering children’s questions candidly. Similarly, pro-social behaviors
such as those involving everything from sharing with their children to discussing
contributions to charities, teach children that they should treat others with respect.
Parental modeling can be a powerful influence on the development of the child.
Parents should be careful about their own behaviour in family interactions and social
relations. The child will not be able to share feelings with others unless relationships
between the two parents and parent and child are secure. Moreover parents cannot
tell their children to have good interpersonal relations with other people unless their
own relations with others are sincerely established.
d) Through Democratic Family Decision-making
As children grow older parents should provide them opportunities to exchange
224 viewpoints and attitudes on various moral and social issues. They should also allow
children to participate in family decision making. Parent-child verbal interaction, Value Development through
Social Institutions; Family
such as discussing, arguing, or planning are other ways to help social development. and Neighbourhood
In traditional families, children are generally taught to obey and pay respect to parents
and older adults. The opportunity to exchange opinions and attitudes with them is
unlikely. It is important that the family must respect children’s voices as meaningful
contributions to family discussions, decisions, and conflict resolution processes. The
children should be let known that their voices are valued and provide affective support
for their participation in family discussions. This approach requires parents to respect
children by considering their point of view. It:
 teaches the child to think of others’ needs as well as their own;
 provides necessary practice in the skills of conflict resolution, which is important
for better human relationships;
 helps in achieving mutual understanding of the nature of and perspectives on
the problem and
 and in solving the problem.
The surest ways to develop positive values is to teach by example.
e) By Helping Children Develop Good Reading Habits
Children can learn a great deal about the social world through reading books, listening
to radio and watching television or films. For example, books about home and
family, urban and rural lives, occupation and people in different cultures and
nationalities, success stories of people, a kind man or a woman, all convey important
facts and ideas about life in the social world that would be difficult for children to
experience directly.
f) Through Significant Identification
Identification is a process that leads an individual to think, feel, and behave as though
he/she possessed the characteristics of the significant other person called the ‘model
of identification.’ In fact, identification is the basic process through which children
learn moral standards and behaviours. Children constantly want to feel similar to
their parents; this identification with a stronger parent may be an important source
of security for a young child. Most parents display some beliefs about the
characteristics they would like to see in their children and the child rearing methods
they would use to attain them. It is in this context, that parental warmth is regarded
as an important element of the socialization process for several reasons. First, the
child would like to have the parent’s approval and will feel distressed at the prospect
of the loss of love or a warm parent. Second, it is easy to teach the child to internalise
social rules and identify with a warm and nurturing parent. Third, warmth and
nurturance by parents are found associated with security, low anxiety and high self
esteem in the child. Child rearing practices are found to make significant contribution
to the development of values. The parent who talks and reasons with the child
about his/her misbehaviour is likely to provide the child with a clear understanding
of what he/she did wrong. Value development in children is facilitated if the parents’
own values are not overtly rigid.

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Social Linkages
Check Your Progress 3
1. List the different ways through which values could be developed at home.
(40 words)
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2. Explain modelling as a process. (40 words)
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1.8 ROLE OF NEIGHBOURHOOD AND PEERS

You know that as individuals grow older, their social world expands. They begin
to look outside their homes and toward other individuals in their neighbourhood
as their companions for play and for sharing their mental thoughts. The neighborhood
is where individuals spend most of their time besides their homes and schools. The
concept of neighbourhood has both physical and social meanings. But the social
meaning is more important, as it is characterized by the social similarities of individuals.
With change in their interests comes an increasing desire to be with and be accepted
by peers outside home. Becoming socialized is one of the major developmental
tasks. Children become members of their peer groups, which gradually reduces
the family influence on their attitudes and behaviour.
It is seen that generally the traditions, customs, norms of relationships and inter-
personal interactions which are prevalent in the community significantly influence
the various practices and the interaction patterns between parents and children at
home. Therefore, the physical, psychosocial and cultural characteristics of the
community context in which the child is growing has a major influence on the value
development of the child after home. The neighborhood is a place where there is
a strong social disapproval for anti- social conduct, and thus it acts as a check
against indulging in those activities which are detrimental to social well being.
As compared to the schools and non-formal education programmes, the neighborhood
is much less structured. Compared to the family, it is more public; but for the social
development of individuals, its potentiality for the exploration and understanding
of the “I –other” relations should not be underestimated. Unlike homes and schools,
which are highly controlled sites, neighborhoods are much less restrictive on behaviors.
Thus, whether neighborhoods are sites of opportunities for exploration and discovery
or danger zones for indulgence depend very much on the kind of activities that
individuals participate in. This in turn, depends on the kind of peers that they choose
to keep. For the purpose of moral education, the neighborhood can be a site where
“respect for others” is the norm if appropriate activities can be arranged by increasing
their participation in community service.
The neighborhood is as vital a source of value development as family is. The social
groups which are the part of the neighborhood, such as gangs and peer groups
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also influence the individual in terms of development of positive values. The peer Value Development through
Social Institutions; Family
group as defined by Havighurst (1942) is an aggregation of people of approximately and Neighbourhood
the same age who feel and act together. Children learn to redirect their egocentric
interests into channels that promote the group’s interest and thus move towards
other centeredness.
Peer interactions in general, and peer conflicts and arguments in particular, are the
necessary conditions to learn to accept other’s point of view. In the course of such
interactions, the child is forced to examine his/her own contentions. Therefore,
experiences with peers are needed to teach the child to consider other perspectives.
As role taking abilities emerge, the child engages in reciprocal social behaviour
such as cooperation and discussion with others. Piaget suggested a bi-directional
causal relationship: peer interaction is a necessary factor for the development of
the role taking skills. The greater an individual’s participation in a social group, the
more opportunities one has for the social perspectives of others.
Thus, peer relationships undoubtedly play a meaningful part in the development of
social values in children. A child with good social values is likely to be popular
among the peers due to having higher social competence in several areas such as
leadership, and ability to get along with others. According to developmental and
social psychologists, social perspective is the central mechanism a child has for
acquiring the ability to understand its own behaviour from the other’s point of view.
This ability conveys to the child the need to recognise that others’ thoughts and
feelings may be different from oneself He or she must learn to take into consideration
to internalize, others’ view points. This enables him or her to restructure the way
he or she perceives and feels about a particular issue. Once the child develops
this skill, he or she can communicate more accurately with other people in different
social situations.
Social perspective-taking skill is a prerequisite for desirable social cognitions such
as moral reasoning and problem-solving and social behaviours such as better peer
interaction and behavioural adjustment. As discussed earlier, parents can promote
social perspective-taking. The warm, affectionate and nurturing relationship between
the parents and the child makes the child feel secure and comfortable, and thus
reduces the feeling of self-concern, fear or dislike, while making him or her aware
of others’ thoughts and feelings.
Individuals who get more opportunities to take up social roles and responsibilities,
for example, their engagement in work and community activities (e.g., community
service, extracurricular) and their increased exposure to socially regulated behaviors
(e.g., driving, smoking, alcohol, joining the military) are helped in taking moral
decisions.. The media (e.g., internet, magazines, film) access and literacy level among
many adolescents provide additional unique and significant socializing experiences
that cannot be underestimated. Not only do adolescents have access to novel moral
information but they are also capable of promoting their moral beliefs and actions
to others.
The significance of peer relationships has also been identified by Piaget. According
to him, an individual gains a better understanding of fairness and justice after having
constant interactions with the fellow beings. Peer interactions provide opportunities
for pro-social behaviors based on the principle of reciprocity and open discussions.
Furthermore, these interactions with the peers provide opportunities to individuals
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Social Linkages for gaining understanding about their own moral selves through comparing with
others of the same level. Peers are also an important source of feedback which
can help in either fostering or diminishing pro-social behaviors. Thus, a positive
feedback provides a strong basis for the development of the positive values among
individuals.
Thus, you can now deduce that neighborhood and quality of peer relationship
determine the kind of values an individual will carry forward in his/her life.

Check Your Progress 4

1. How is value development different through neighbourhood than home?
…………………………………………………………………………
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2. What is importance of peer relationship in value development?
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1.9 LET US SUM UP

In this unit, we have discussed that values are an integral part of every culture.
Along with beliefs they generate they also have an impact on the behaviour of
individuals. .Most of us learned our values at home, school or from our community
(neighborhood). Mostly, the values which we follow are learned from parents, teachers
and religious leaders. The development of values follows three stages i.e. imprint,
modelling and socialization. Parents are the primary social agents who transmit personal
and social values to their children.
It is well known that the behaviour of others constitutes a powerful influence on
the way children act. These behaviours which can impact the values of an individual
can be inculcated by following processes: Parents’ use of induction, expression of
nurturance and support, use of demanding and limit setting, modelling of socio-
moral behaviour and implementation of a democratic open family discussion and
conflict resolution style are positively related to the “building blocks” of morality.
We have also discussed how family and neighbourhood influence the development
of values among the individual.

1.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
1. Value education is important to help everyone in improving the value system
that he/she holds and put them to use. Once, we understand our values in life,
we can examine and control the various choices we make in our lives.
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2. Socialisation stage Value Development through
Social Institutions; Family
Check Your Progress 2 and Neighbourhood

1. Socialization is a process of inheriting norms and culture of the society. It may

provide individuals with the skills and habits necessary for participating within
their own society; a society itself is formed through a plurality of shared norms,
customs, values, traditions, social roles, symbols and languages.
2. The basic grounding of the values such as tolerance and respect for the rights
and wishes of other, secular ideals depends upon the quality of the home
environment or family.
Check Your Progress 3
1. Through modelling, induction developing good study habits, through identification.
2. Modelling is process of learning where an individual learn through social
experiences and our behaviour and actions result from what we model from
others.
Check Your Progress 4
1. Through the neighborhood, the traditions, customs, norms of relationships and
inter-personal interactions are learnt whereas in family the interaction is limited
to the family norms, customs etc.
2. Through peer interactions, an individual gains a better understanding of fairness
and justice, and also gets opportunities for applying pro social behaviors,
principle of reciprocity and open discussions.

1.11 REFERENCES
Berkowitz, M.W. & Grych, J.H. (1998). Fostering Goodness: Teaching Parents
to Facilitate Children’s Moral Development. Journal of Moral Education, 27(3),
371-391.
Bhardwaj, T.K., (2001). Education of Human Values, pg 279-287, Mittal
publications, New Delhi
Clausen, John A. (ed.) (1968). Socialization and Society, Boston: Little Brown
and Company.
Chinoy, Ely (1961) Society: An Introduction to Sociology, New York: Random
House
Furze, B. and Healy, P. (1997). “Understanding Society and Change” in Stafford,
C. and Furze, B. (ed) Society and Change (2nd Ed), Macmillan Education Australia,
Melbourne
Grusec, J.E., Goodnow, J, & Kuczynski L. (2000). New Directions in Analyses
of Parenting Contributions to Children’s Acquisition of Values. Child
Development, 71(1), 205-211.
Havighurst, R.J., & Prescott, D.A., & Redl, F. (1942). “Scientific Study of
Developing Boys and Girls has set up Guideposts” In B.L. Johnson (Ed.).
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Social Linkages General Education in the American High School, (pp. 105-135) Chicago: Scott
Foresman & co.
Piaget Jean (1978). Behavior and Evolution, Knopf Publishing Group.
Rao, Nalini (1989). Socialization of Youth and Children, National Psychological
Cooperation, Agra.
Smetana, J.G. (1999). The Role of Parents in Moral Development: a Social
Domain Analysis. Journal of Moral Education, (28)3

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 Value Development through
UNIT 2 SCHOOL AND PEER Social Institutions; Family
and Neighbourhood

Structure
2.1 Introduction
2.2 Objectives
2.3 Peer
2.3.1 Who are the Peers?
2.3.2 Peer Evolution
2.3.3 Peer Relationships
2.3.4 Peer Influence and Peer Pressure
2.3.5 Peer Groups and Their Influence
2.3.6 Value Development through Peers
2.4 Inculcation of Values through School and Peers
2.4.1 Peer Leader Programme
2.4.2 Collaborative Learning Practices
2.4.3 Youth Organizations
2.4.4 Sports Clubs
2.5 Other Initiatives–Peer Learning through Activities
2.5.1 Developing Self Esteem and Instilling Self Confidence
2.5.2 Recognizing Positive Personality Traits
2.5.3 Helping Kids Make and Stand Up for Good Choices
2.5.4 Teaching Forethought
2.5.5 Learning to Weigh Decisions
2.6 Let Us Sum Up
2.7 Answers to Check Your Progress
2.8 References

2.1 INTRODUCTION
Man is a social animal and needs the company and society of others. In unit one
of this course, you have learned that socialization results from a variety of interactions
and social encounters.
As children grow older, their social world also expands. They start to look outside
their home towards other children from their neighborhood and school for
companionship. To be socialized is one of the main developmental tasks of this
period. Children become members of a ‘peer group’ which gradually reduces the
family influence on their attitudes, thinking and behaviour. Peer relationships play
an important role in shaping the behaviour of children. Children tend to think and
behave like others of their same age group, class, or friend circle and wish to ‘fit
in.’
You also learned that for maintaining emotional health, children need to achieve a
balance that helps them make decisions based on a combination of values - values
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Social Linkages learnt from family, values derived from thinking independently and values imbibed
from friends and other role models.
Providing clear but fair value systems, setting positive model patterns of behaviour
and encouraging formation of peer groups that engage in positive academic, athletic,
artistic and social activities are ways in which families and schools can make peer
pressure a positive force. In this unit, we shall highlight the importance of inculcation
of values through school and peers.

2.2 OBJECTIVES
After studying this unit, you will be able to:
 discuss the importance of peer relationships;
 discuss peer pressure and its influence on individual child;
 explain why the opinion of peer groups is important;
 describe how school and peer can help in value development; and
 discuss how peer learning takes place through various activities

2.3 PEER
The term ‘peer’ in our context means a person who is equal to another in abilities,
qualifications, age, background, and social status.

2.3.1 Who are the Peers?

Peers are individuals with whom we identify ourselves. Our peers are our friends
and those people close to us with whom we spend most of our time and share
common interests and feelings. Peers are our like- minded friends and companions.
As we grow older and become more independent, our peers play a greater role in
our lives, even more than our parents and siblings. They are like our extended family.
Among peers there can be friendship and acceptance. We can share anything with
them which in turn, help us in building bonds.

2.3.2 Peer Evolution

As the first year of life continues, children become increasingly sociable. The touches,
smiles, babbles, and gestures are much more coordinated. Children begin to play
with toys together. During the second year of life children’s interactions increase,
with 2-year-olds often chasing each other around and playing together with toys,
By 2 years of age, and certainly by 3, children clearly prefer some children over
others. That is they begin to have friends.
Peer relations develop a great deal during the preschool-age years. During the
elementary-school years, peer interactions become even more complex; the games
children play with peers also are more sophisticated. Children spend a lot of time
talking with their friends, exploring ideas with those with similar interests. During
the grade-school years, children spend time with the children they want to be with,
rather than spending time with the children who happen to live next door. Physical
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fighting and quarrels decrease during the elementary years; sharing and helping School and Peer
increase.
The intensity of friendships and the importance of them also increase with the onset
of adolescence. Adolescents often are part of a 5- to 10-person peer group called
a clique, which is important to them. For example, some typical crowds found in
high schools may be identified as the jocks, the brains, the druggies, and the nerds.
Peer interactions and friendships clearly progress from infancy to adolescence. With
increasing age, interactions are more complex and more decidedly social. Teens
participate in hierarchies of relationships, being members of crowds who share
lifestyles and general interests as well as part of cliques who are closer friends.

2.3.3 Peer Relationships

Peer relationships play an important and formative role in the development of social
skills in children. Children learn to redirect their ego-centric interests into avenues
that promote the peer group’s interests and so move from self- to other- centeredness.
Peer interactions as well as peer conflicts are necessary conditions in which a child
learns to accept the point of view of another. In the course of such interactions,
the child learns to examine his/her own contentions. This experience with the peer
group is needed to break down the ego centrism of the child and make him consider
viewpoints other than his own. As children become adept in role-taking abilities,
they begin to engage in social behaviour which involves others such as team work,
co-operation, discussion and planning with others. Peer interaction is a necessary
factor for the development of role taking skills. The greater the participation of a
child in a social group, the more developed are his social skills and the more likely
he/she is to be popular among his peers.
Peer relationships play a meaningful role in the social skills of children. Peer
interactions and friendships clearly progress from infancy to adolescence. With
increasing age, interactions are more complex and more decidedly social. Although
even very young children have friends versus acquaintances, the distinction between
a close friend and a member of the larger crowd becomes more salient with increasing
age. Adolescents explore who they are, what they want to be, what they think,
and how they want to live. Children who have higher social competence in areas
as leadership skills have the ability to get along well with others. By allowing children
to interact with children of their own age group, we help them to build good social
relations with their peers.
This Social Interaction is a mechanism by which a child begins to understand his
own behaviour from the point of view of others. This helps the child to recognize
that the thoughts and feelings of others may be different from his own. He learns
to take in and accept others’ points of view. This helps the child to understand the
way he/she perceives and feels about a particular issue. Once the child develops
this skill, he can communicate more effectively with other people in different social
situations. These ‘social perspective’ skills are necessary for desirable social cognitions
such as moral reasoning, problem solving, thinking and better social behaviour i.e.
better peer interaction and adjustment with peers.

2.3.4 Peer Pressure

Do you remember the time when you were young? When you wanted to do exactly
as your friends from the same age group did? You wanted the same toy, or bicycle, 233
Social Linkages wanted to dress the way they dressed. To put it simply, that is what is meant by
peer influence. Peer pressure is the direct or indirect pressure exerted by an individual’s
peer group which can bring about changes in that individual’s attitude or behavior
to fit into that group.
It is natural for all individuals to identify with, and compare themselves to the people
with whom they interact. In the process they influence and get influenced by each
other. Friends influence us in many ways – the way we dress, think, take decisions,
buy things etc.
The level of peer influence generally increases as children grow and as the need to
conform grows – before they truly form an adult identity. The resistance to peer
influence declines as children gain independence from the family. Pre-school children
tend to be the least aware of peer pressure and are the least influenced by the
need to conform. However, with more social interactions outside the home and
more awareness of others, the influence of peer increases and the peer influence
is higher. The problem arises when this influence gets transformed into peer pressure.
Peer Pressure occurs when an individual experiences implied or expressed persuasion
to adopt similar values, beliefs and goals or to participate in the same activities as
those in the peer group.
Peer Pressure exists for all ages – A six year old boy insists that his mother takes
him to the toy shop immediately, to buy him the latest toy or gadget or the sports
bike because ‘his friends’ have it. When the mother says ‘No’ he has a temper
tantrum. A ten year old girl wears a dress once to a party and then refuses to
wear it again because ‘her friends’ made fun of it or it is not fashionable. Teenage
boys do work out in gyms to have a ‘perfect body’ like the school heroes and
girls starve themselves to look like the most attractive girl at school. They do it to
conform.
Peer pressure peaks during adolescence, but it never entirely disappears. Even adults
feel the pressure to conform in order to belong to a desired group and this can
be in the place of work, neighborhood or even in the family. As adults we can
find a rational balance between accepting group beliefs and holding on to our own
individuality. But pre-teens and teenagers face many challenges related to conformity
and peer pressure. They are pulled in two different directions – the desire to be
seen as an individual and the desire to belong to a group where they feel secure
and accepted. The result is that often children, especially teens, ignore the views
of family and society in general, and feel pressure to conform to the values of their
peer group. An example of this is when young people join gangs. To belong to
the gang, they must adhere to the gang’s own style of dressing, behavior and speech.
Only then will they fit in. While children are involved in this process of fitting in
with their peer groups, they fail to see the consequences of giving in to peer pressure.

2.3.5 Peer Groups and Their Influence

The peer group as defined by Webster’s Dictionary means ‘Contemporaries of
the same status.’ An extended definition of the term is: “A Peer Group is a group
of people of approximately the same age, social status and interest”. Peer groups
exert a powerful influence on growing children specially adolescents. No matter
how foolish it may seem to grownups, belonging to a group is something very
234 important and significant to a child. Peer groups are a place where children feel
accepted, where they can act themselves, feel good about themselves – their self School and Peer
esteem is enhanced. It is commonly seen that life for children becomes simpler when
they conform to the values of their peer groups. Young people naturally gravitate
towards other young people with the same problems and in the same situations as
themselves and where they feel they will be understood and accepted. There is a
very strong need to satisfy that thirst - the need for acceptance. The feeling of
‘belongingness’ is a very powerful force that can outweigh ties to family, school,
society or community.
Some other characteristics which peer groups offer apart from feeling of belongingness
and not being alone or socially isolated are:
 A strong belief structure
 A clear system of rules
 Communication and discussion about taboo subjects such as drugs, sex,
smoking, etc.

2.3.6 Value Development through Peers

There is a common perception that peer pressure is the reason for all negative
behaviour in children, especially adolescents. However, peers are necessary and
crucial for successful all round development. The peer group is a source of affection,
sympathy and understanding; a place for experimentation and a supportive setting
for achieving the two primary developmental tasks of children. Firstly, finding one’s
identity to the question “who am I?” and secondly, discovering one’s self as a separate
and independent entity from parents. While young people often find these needs
being met within the family, the peer group provides unique and different opportunities
to meet these needs. The peer group encourages autonomy, mutuality, and
experimentation with self guided roles. The ability to make and keep friends is
one of the most powerful indications of successful, positive peer group interactions.
As children spend much of their time away from home, whether at school, or social
events, they find security in the approval of their peers. This desire to be accepted
by their peers is perhaps a strong motivating force especially during adolescence
and it is for this reason that peer pressure sometimes compels adolescents to engage
in high risk and daredevil stunts. The period of greatest risk is when adolescents
enter high school. Just as their self-esteem drops (especially in girls) and their daily
pressure increases, they are introduced to older peer groups who engage in new
activities.
Peer pressure can be positive if the peers help in changing the person for the better.
Peers can be a positive influence and can help in imbibing values and build a strong
character. The most visible influence is in the domain of academic achievements.
Several studies have confirmed the research findings that the values of the peer
group with whom the high school student spends the most time are a stronger factor
in the student’s level of academic success as compared to the values, attitudes and
support provided by their family. Researchers have found that students whose families
were not very supportive, but who spent time with a peer group that was academically
oriented, got good grades. In contrast those students whose families gave stress
on academics, but who spent time with peers whose interest or orientation was
not towards high academic achievements, performed less well. It is clear that if
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Social Linkages students group together in study groups that provided academic and social focus,
they will be high academic achievers. Even in schools the most effective lessons
learnt are from one’s peers.

Check Your Progress 1

1. What is the role of peers?
……………………………………………………………………….
……………………………………………………………………….
2. What is a peer group?
……………………………………………………………………….
……………………………………………………………………….

2.4 INCULCATION OF VALUES THROUGH

SCHOOL AND PEERS
Seshadri (1981) goes on to acknowledge that “the atmosphere of the school and
the personality of the teacher cast a great influence on the children. It would be
indeed farcical to attempt to inculcate values in a school setting which conspicuously
exhibits the lack of these values. The teacher himself cannot impart it if he lacks a
faith in such values.” Apart from home, schools are the important place where children
learn values naturally through activities and through their daily normal interactions
with their peers. And next to the parents, the teachers have an important and effective
role in the inculcation of values amongst children. The behavior of the teacher therefore
becomes important, for actions speak louder than words. The teacher must cultivate
in the child the quality of sincerity of purpose in whatever the child undertakes.
The teacher should not treat the child harshly for the undesirable impulses and habits,
when a child commits a mistake mine must see that he confesses it to the teacher
spontaneously, and he should be made to understand his mistake with kindness.
The school must therefore be able to stimulate an atmosphere which will encourage
interpersonal and community life. The principles that should govern the schools
may be summarized as under.
 The school should be a warm, friendly and purposeful community of which
every child can feel that he is a valued member who has something to
contribute.
 It should try to reach a common ethos which the staff and the students
have worked out.
 The children should have the opportunity of participating in all activities in
small groups.
 The school should encourage a sense of responsibility at all levels-
responsibility of actions, of contribution to the life of the school, of helping
one another, and of solving the problems of the community.

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  The curriculum should be designed to draw on the curiosity and creative School and Peer
powers of the children.
 The school should maintain a system of guidance and counseling.
 The school can introduce the child to look on himself and on the life that
he might otherwise not gain. A child must have the right to learn from
peers, books, teachers, other parents, outside experts and so on, in a school
setting.
The school through its various activities, particularly the school assembly should
stress the themes of Courage, Achievement, Love, Compassion, Wonder, Imagination,
Joy, Tragedy, Endurance, Hope, Responsibility, Humanitarian Endeavour and the
challenge and mystery of existence. The assembly should reinforce the values of
the students. There are many ways in which schools can encourage formation of
positive peer groups and conduct activities where children can imbibe values in
the following ways.

2.4.1 Peer Leader Programme

In the peer leader programme, some students are chosen as peer leaders. Peer
leaders are trained to participate in counseling, support groups, drug or violence
prevention programmes and other such community programmes where students act
as positive role models for other students.

2.4.2 Collaborative Learning Practices

Collaborative Learning Practices involve peer mentoring and tutoring programmes
where student leaders volunteer to work as mentors to other students or student
groups. They are involved in helping academically low achievers in their studies in
improving their scores. Some even volunteer to teach students some skills which
they have acquired. Student leaders are trained in understanding and empathizing
with others, setting goals or achievable targets, problem identification and problem
solving while making decisions and above all communication skills in order to lead,
coach and support other students and be good role models.

2.4.3 Youth Organizations

Youth Clubs or Organizations which carry out many healthy activities like cultural
programmes, stage plays and dramas, organize charity shows, health camps and
so on. Conservation Drives are a good activity where children can participate in a
peer group and learn to become responsible citizens. It also gives a chance to the
student to show his hitherto latent skills be they music, drama, or organization skills
to his peers whose appreciation and recognition is very important to him.

2.4.4 Sports Clubs

Positive Peer Pressure can make a student feel like joining a sports club in case a
group he admires is doing it. Sportsman spirit, building a healthy body and learning
to handle failure and success equally, working as teams (team spirit) are important
values he can learn in the company of his peers.

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Social Linkages
Check Your Progress 2
1. What is Peer Pressure?
…………………………………………………………………………
…………………………………………………………………………
2. How do peers help us in performing well academically?
…………………………………………………………………………
…………………………………………………………………………
3. How can school encourage inculcation of values through peers?
…………………………………………………………………………
…………………………………………………………………………

2.5 OTHER INITIATIVES - PEER LEARNING

THROUGH ACTIVITIES
A strong peer group can facilitate the teacher in teaching the kids not only what is
right and not right, but also how to consider the consequences and to critically
weigh their decisions.

2.5.1 Developing Self Esteem and Instilling Self Confidence

One of the best things that teachers can do is develop self esteem and instill self
confidence in the children. Self Esteem is the confidence and satisfaction one
has in oneself. It is a measure of how much one likes, accepts and respects
himself/herself as a person. A person who has high self esteem is able to deal
with criticisms, failures and difficulties bravely. With high self esteem comes
self confidence.
Self-confidence comes from being able to make the right choices. Children are
able to make a choice based on what they know is right and stick to their decision
even in the face of peer opposition.

2.5.2 Recognizing Positive Personality Traits

In schools, recognition is given to children excelling in academics, sports or co-
curricular activities, but recognition and prizes should also be given for positive
personality traits in students. This can be done as a peer group activity.
Students know their peers even better than teachers do. They have remarkable
insights into each other’s character and often the teacher gets to know a student’s
traits through other fellow students.
To encourage desirability of good qualities and to help students get rid of their
bad qualities the following activity can be carried out:

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 School and Peer
Activity: 1
The teacher can select any three or four good personality traits and discuss
the characteristics of each of these traits with the students. Students can be
asked to vote who is the most disciplined, most honest, most helpful, most friendly
among their classmates. Students getting the highest number of votes are awarded
certificates. This is a good activity for learning values through peers by peers!
Students can be asked to write one/two good traits of their classmate which
they would like to imbibe. Then a process of how much he has achieved in
one month will be done by peer group evaluation where the opinion of the children
are asked for and the strengths and weaknesses are taken up. Peers will decide
whether there is any improvement.

This game can also be played as Dumb Charades, where some qualities of a
particular student are acted out and students have to identify the student. Care
must however be taken not to hurt the sensibilities of others. The purpose is to
learn and not to make fun.

2.5.3 Helping Kids Make and Stand Up for Good Choices

May group activities can be conducted in classes where a situation is given to them
involving an ethical dilemma. Students are encouraged to analyze and make a decision.
In case the decision is to say ’No’ - teach them to choose and use words/expression
on how to refuse a peer’s encouragement to do something harmful. Teach them
the ways to say ’no’ that will make their peers respect them rather than shun them.
If they are trained in critical and analytical thinking and good communicative skills
they will use them in their daily lives.

Activity: 2 know Yourself

Ask the students to make two columns in their notebooks. One column should
be titled “Okay” and the other “Not Okay”.
Prepare a list by asking the students to describe situations they commonly face.
Alternatively, you can give a list of situations that are “Okay” and “Not Okay”.
Ask them to put the situations under the appropriate headings.
Once they have finished, have each student read aloud one “Okay” situation
and one “Not Okay” situation.
Promote group discussion by asking students why they put certain situations in
one column instead of in the other.
Ask the students to share some experiences where they were pushed into doing
something against their wishes or where they said “No”.

2.5.4 Teach Forethought

Encourage the group to think of possible results, to balance the positive and negative
side to a proposed action, to think of the long term effect of their action and then
take a balanced decision.
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Social Linkages
Activity: 3
Students can be asked to balance their decisions by asking these questions:
 Will this harm me or someone else?
 Could this change my long term health?
 Could doing this affect my education?
 If my parents knew, would they approve?
 Is this illegal?
 What will my teacher/people important to me think if they know?

2.5.5 Learning to Weigh Decisions

Using the techniques mentioned in point (iii) the following activity can be carried
out:

Activity for Decision Making (1V)

No Situation Decision Making Reason for

(a) (b) your decision
1 Your friends ask you to miss a Say no. Refuse to Join the group and
class and go for a movie with go with them go.
them. You….
2 You are taking a test. You are Say ‘No’ to the Copy the student’s
eager score good marks. temptation answer as much as
Suddenly you realize you have a you can
chance to copy from the best
student. You….
3 You are alone at home with Refuse and advise See the offensive
friends. Your parents are not your friends material.
at home. Your friends want to against it.
watch some forbidden website
on the computer. You…
4 Your friend cracks dirty jokes in Express your Laugh with the
the presence of younger children. disapproval and crowd.
Everyone laughs. You… refuse to join the
crowd. Break
your friendship.
5 You overhear a group gossiping Stand up for the Join the conversation
about one of your teachers. teacher and scold and add your share
You… others. of gossip to it.
6 Your parent asks you to study Obey them and Refuse their advice.
harder. You…. promise to work
240 harder.
 School and Peer

7 You returned home late after Apologise and Lie about where you
going for a party without your promises never were.
parents’ permission. You… to do it again.
8 Some of your classmates win the Congratulate Resent their success
school election, get a high rank them sincerely. and make nasty
or win a prize. You….. comments behind
their back.
9 You find a purse in the school Hand it over to Take the money
campus with lots of money in it. the School yourself.
You… authorities/ Class
Teacher.
10 Some students unjustly accuse Speak up in Keep silent saying,
an unpopular student in your defense of the “It’s not my
presence. You…. student concern.”
11 Your parents disapprove of your Obey your parents Refuse their opinion
friends. You…. and continue being
friends.
12 Someone else has been falsely Own up your fault Keep quiet and let
accused of something you have and accept the the innocent person
done. He or she is going to be due punishment. receive the
punished undeservedly. You… punishment.
13 You discover some people are Ignore them. Pay Become angry and
spreading lies about you. You… no attention hold a grudge.
14 Your friends invite you to smoke Say “NO” Say “OK” and join
or take drugs with them. You…. the group

Schools can encourage formation of positive peer groups through Peer Leader
Programme, Collaborative Learning Practices, Youth Organizations, Sport Clubs,
etc.
Peer learning can be initiated through activities like:
 Developing Self Esteem and instilling Self Confidence
 Helping Kids Make and Stand up for Good Choices
 Teaching Forethought
 Learning to Weigh Decisions

2.6 LET US SUM UP

Man is a social animal and needs the company and society of others. Socialization
results from a variety of interaction and social encounters. Children become members
of a ‘peer group’ which increasingly reduces the family influence on their attitudes,
thinking and behaviour. The peer group is an aggregation of people of approximately
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Social Linkages the same age who feel and act together. Peer relationships play an important and
formative role in the development of social skills in children. The greater the
participation of a child in a social group, the more developed are his social skills
and the more likely he is to be popular among his peers.
Peer pressure is the direct or indirect pressure exerted by an individual’s peer group
which can bring about changes is that individual’s attitude behaviour to fit into that
group. Peer relationships play an important and formative role in the development
of social skills in children. The greater the participation of a child in a social group,
the more developed are his social skills and the more likely he is to be popular
among his peers.
Peer groups are places where children feel accepted, where they can act themselves,
feel good about themselves – their self esteem is enhanced. Peer Pressure can be
either ‘Positive’ or ‘Negative’. Schools can encourage formation of positive peer
groups through, peer leader programme, Collaborative Learning Practices, Youth
Organizations, Sport Clubs, etc. Hence, peer and school play an important part in
the development of values.

2.7 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
1. Peer relationships play an important and formative role in the development of
social skills in children. As role taking abilities emerge, the child begins to engage
in social behaviour which involves others such as team work, cooperation,
discussion and planning with others. Peer interaction is a necessary factor for
the development of role taking skills. The greater the participation of a child
in a social group, the more developed are his social skills and the more likely
he is to be popular among his peers.
2. The peer group is an aggregation of people of approximately the same age
who feel and act together.
Check Your Progress 2
1. Peer pressure is the direct or indirect pressure exerted by an individual’s peer
group which can bring about changes is that individual’s attitude behaviour to
fit into that group. Peer Pressure can be both ‘Positive’ and ‘Negative’.
2. In the academic field, several studies have confirmed that the values of the
peer group is a stronger factor in the student’s level of academic success as
compared to the values, attitudes and support provided by their family.
Researchers have found that students whose families were not very supportive,
but who spent time with a peer group that was academically oriented, got good
grades. That is, if students group together in study groups that provide academic
and social focus, they will be high academic achievers.
3. Schools can encourage formation of positive peer groups through, peer leader
programme, Collaborative Learning Practices, Youth Organizations, Sport Clubs,
etc.

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 School and Peer
2.8 REFERENCES
Auer, Jim and R.W. Alley (2003): Standing Up to Peer Pressure: A Guide to
Being True to You; Abbey Press.
Baron, R.A, Bryne, D (1991): Social Psychology –Amazon. Co. (12th Ed)
Barry H. Schneider (2000): Friends and Enemies: Peer Relations in Childhood;
Hodder Arnold Publications
Dr Venkataiah N (2010): Value Education: A.P.H Publishing New Delhi.
Durkin Kevin (1996): The Blackwell Encyclopedia of Social Psychology. Blackwell
Publishing Inc.
Leonard O. Pellicer Anderson Lorin W (1995): A Handbook for Teacher Leaders;
Sage Publications
Ratna kumari B. (1998): Education and Value Orientation, swarthy Publications,
Hyderabad
Sheshadri, C., (1981): Education in Values, Jagarana Prakashana Publicatins,
Bangalore

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Social Linkages
UNIT 3 ROLE OF PARENTS
Structure
3.1 Introduction
3.2 Objectives
3.3 Identification of Values
3.4 Process of Value Development
3.4.1 Stage I
3.4.2 Stage II
3.4.3 Stage III
3.4.4 Stage IV
3.5 Parents’ Involvement
3.5.1 Steps to Follow
3.6 Examples of Value Development
3.6.1 Projects for Children by Teachers/Parents
3.7 Creating Value-oriented Environment
3.7.1 Know Your Ward
3.8 Role of Parents
3.8.1 Guidelines for Parents
3.9 Role of Community
3.9.1 Necessary Plan of Action
3.10 Let Us Sum Up
3.11 Answers to Check Your Progress
3.12 References

3.1 INTRODUCTION
The rapid scientific growth and technological advancements have resulted in
industrialization. This fast development has threatened our age-old value structures
and moral standards. At the global level, this has created value crises. Disputes
over petty matters, road rages, dacoits, murder, agitations, stabbing and other crimes
have become rampant in society. These are amply reported in the newspapers,
magazines and media. Our entertainment is full of violence and glamorization of
criminals. This atmosphere of valuelessness is leading to disintegration of the society
and also affecting our families. It is the right time, therefore, for us to rise to action
and make conscious efforts to arrest the trend and lead the families in the right
direction.
Furthermore, everybody expresses great concern over the general deterioration
of behavioural standards and patterns of the people. A majority of the systems and
structures have been affected by the deterioration and distortions of these. The
individual as a member of the group, system or structure may be held responsible
for them, from one point of view. From another point of view, the individual is
helpless about this situation. Therefore, one has to think seriously to find the root
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causes of this behavioural distortion and deterioration. One of the major factors Role of Parents
for this is the change in our attitudes, beliefs, ideals and standards. Alternatively,
one can attribute the deterioration to changing social, moral and spiritual values.

3.2 OBJECTIVES
After you complete this unit, you will be able to:
 identify the role of parents in value education,
 discuss the guidelines essential to help the children,
 analyze the essential values for a family, and
 describe the role of parents in value education

3.3 IDENTIFICATION OF VALUES

The family as the first institution of education enables its members to inculcate skills,
attitudes and values. The daily interaction within the family members forms habits
which are conducive to the all-round development of personality. Therefore, each
family carefully identifies skills and values to be acquired by family members.
Earlier, religion was a great source of evolution of habits. The holy books were
referred to in the family. These were not only read on different occasions but also
cherished for practice. These holy books are still available in the family and these
are quoted by the leaders of the community. The holy books are full of values.
They teach us love and brotherhood. In our pluralistic society, many families do
not believe either in religion or in the holy books. Further, the number of holy books
available in the family may be more than on. This creates a dilemma for the individual
to decided to follow one or other the book.
In a democratic society, values are drawn from national goals, universal perception
and ethical consideration. Our national goals are reflected in the Preamble of the
Indian Constitution.
It states:
WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into
a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and
to secure to all its citizens:
JUSTICE, social, economic and political;
LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity; and to promote among them all
FRATERNITY assuring the dignity of the individual and the unity and integrity of
the Nation;
IN OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949,
do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS
CONSTITUTION.
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Social Linkages This Preamble to our Constitution is a source of values. It gives us four values –
Justice, Liberty, Equality and Fraternity
The identification of values by an individual and family is influenced by a number
of factors. Some of these are:
1. Culture
2. Traditions
3. Social Environment
In India, we have both patriarchical and matriarchical societies.
Values are classified on the basis of human activities such as physical, social, economic,
intellectual, moral aesthetic, cultural and spiritual. Therefore, there are finite values.
Our life will be extremely difficult because of countable values. Therefore, one must
restrict the number of values practiced in a family. Gandhiji advocated two values
– Truth and Non-violence. In many families the five values: cleanliness, truth, hard
work, equality and cooperation are cherished. One may see another set of five
values-truth, righteous conduct, peace, love and non-violence-practiced in some
families. The families are free to choose the values for themselves.

Activity
Observe a family for three days for its activities and identify some of the values
in the activities of the family members.

In a family set-up, education refers to highest conceptions of good life. The University
Education Commission headed by Dr. S. Radhakrishnan held that education should
be centred around love for life and concern for the suffering. The real freedom
can be perceived with the value of democracy. In this light a family must provide
training of character to all its members. Naturally, parents play a key role.

3.4 PROCESS OF VALUE DEVELOPMENT

It is important for parents to know the processes of development— physical, social
and moral. Here we are more concerned with the moral development. Piaget studied
the moral judgment of children. He observed that moral judgment grows with age.
The major areas studied by Piaget included justice, equality, authority and
responsibility. Naturally, these are the desirable values in a family too. Gupta K.M.
(1984) also studied the moral development of school children and observed four
stages of moral development.

3.4.1 Stage I
Immediate consequences require the attention of parents to make a child aware.
This helps them to know the consequences of their behaviour.

3.4.2 Stage II
Partial evaluation: a child looks at the incidents from one angle only. Naturally parents
must discuss with the child about the consequences for each side.
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3.4.3 Stage III Role of Parents

Full evaluation: a child provides reasoning for his behaviour in an accident. Naturally
parents have to guide him/her to come close to reality.

3.4.4 Stage IV
Generalized comments: A child requires feedback from the parents to work for
the welfare of the family and society. The children are always under the influence
of peers in the company. The parental authority is almost absent in the presence
of peers. Therefore, children require suggestions from the parents to overcome peer
pressure to maintain family values.

3.5 PARENTS’ INVOLVEMENT

Parents’ involvement in value education begins long before the schooling of the
child and hence the home becomes one of the main agencies to be involved when
planning any value education programme at school.
No human being is born with set values. Initially, values are transmitted by the parents,
grand parents/other close relatives whom the child would interact with. These values
are usually such that they prepare a child to be accepted in society. Learning to
put things in an orderly manner, greeting the elders, respecting time by following
time schedules, restraining from simple acts of violence (like throwing objects,
destroying property) are perhaps some of initial beginnings of value education. Most
of the values are those which have been imbibed by the family from the society.
Somewhere during the mid or late adolescence, the individual begins to question
these values. As she/he participates in life’s experiences, old values are judged and
reshaped to form new values. Certain values are discarded and others become
integrated into the self. As the child grows she/he begins to practice the values
learnt in early childhood. Values are also measured in terms of a changing society
and the individuals’ need the skill to ascertain what exactly their own values are.
They need to clarify their values.
The stages of value development could be roughly divided as follows (Kohlberg
1968):
1. Pre-Conventional Stage (0.7):
I do so…………………..
 because my parents say so
 because doing so will get me appreciation/gifts etc.
2. Conventional Stage (7-10):
 because you will like me better-as related to peers, parents, teachers
 because it is the law and I have to do it
3. Post-Conventional Stage (18+):
 because justice requires it
 because it is good for humanity
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Social Linkages 3.5.1 Steps to follow
The child nurtured in a home with sound values and educated in a school that
reinforces these values would, therefore, move along these steps:
She/he would………….
 review the alternatives available
 thoughtfully consider the consequences of the alternatives
 choose from the alternatives freely
 publicly confirm beliefs/values
 act on one’s beliefs
 prize and cherish his beliefs and behaviour and
 act in a pattern, consistency and repetition indicating the value profile
In order to become an adult who is able to stand up for a particular value, know
and act on that value, the individual needs to explore, think and try out that value
in a life situation. Thinking, feeling, imagining and clarifying aloud what is prized
and wanted, takes time. It is a difficult process but it is rewarding because it improves
the quality of life. Values are standards for action, but they cannot be absolute for
all situations, people or cultures. We must know how to change and revaluate our
values. This perhaps is far more important than having a fixed, even clarified value
system.

3.6 EXAMPLES OF VALUE DEVELOPMENT

It is absolutely necessary that schools work with parents to reinforce the values
identified as important. Here are some suggestions that could be incorporated keeping
in mind the nature of the school population. Some examples of value development
are also presented here to make the concept clear.
A) Work Ethics
This would imply the co-related values of commitment, punctuality, fairness, sincerity,
sharing, helping, independence, responsibility, humility and pride.
Parent could be asked to help by seeing that:
 work set is completed on time;
 work set is done as fare as possible independently;
 the child develops his own responsibility for completing the work set;
 a sense of pride is created by laying emphasis on the work done on neatness,
handwriting and innovativeness;
 the child is encouraged to share his knowledge with others;
 the child is taught to see that actions do have consequences and that they have
to be forborne, however, painful they may be;
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 while offering the help, the child is still given independence to choose or reject Role of Parents
the help. This helps the child to understand that the parent and yet she/he has
the right to control the situation and make an important decision about his/her
own deeds; and
 children understand the importance of commitments and obligations as this affects
others as well as themselves
B) Honesty
In order to foster this value it is necessary that:
 Parents are role models or examples of the value themselves;
 honesty is reflected in their speech and deeds — this implies being able to
communicate in a straight forward manner with the child. Never admire or
appreciate dishonest deeds e.g. amassing of wealth by dishonest means;
 the evils of a materialistic society-bribery, show of wealth, admiration of wealth
etc. are identified as not being right;
 they never indulge in a dishonest deed e.g. bringing home stationery from the
office or any other property belonging to others;
 children understand that nothing breaks down human relationships faster and
impedes communication more than disregard for truth; and
 children never violate the truth to cover up mistakes or doings. Truth can be
encouraged by helping students see that failure is an opportunity for growth
rather than a measure of their worth as human beings
C) Social Justice
Social justice can be reinforced at home by
 Parents showing respect for all human beings, respecting the domestic help at
home, and other people who provide support e.g. the gardener, driver, office
peon etc. and by projecting each one of them as an expert in his/her own area
of work and encouraging the child to interact.
 Sensitizing children to the problems faced by less able members of the society
by taking them on visits to the blind school, spastics home etc. encouraging
children to help, work and interact with such groups.
 Encouraging children to stand up for social justice and fight against any injustice-
economic or religions.
 Volunteering to take up responsibilities in the school. The parents thus show
to the child that not only are schools important but that volunteerism is an
obligation for responsible adults.
Orderliness/Cleanliness: can be developed by having an environment of order at
home and by encouraging children to keep their own study tables clean, clothes
in a tidy manner, use the dustbin etc.
D) Gender Issues
Gender issues can be tackled at home e.g., father making breakfast, mother taking 249
Social Linkages the child out at times. The child must be brought up to accept that responsibilities
are shared and not divided on the basis of gender.
Parents must not differentiate between children on the basis of gender or otherwise.
Parents must always be conscious that their best value teaching will be by example.
The way they treat each other, the respect shown for the elders in the family, the
misbehaviour that is punished or ignored, all go to have an enormous impact on
the child. They must, as parents, set high moral standards for children. Children
must get the message that true self-esteem cannot be attained by anti-social behaviour
or self-indulgence.
Children need to be provided with warmth and support and care, but they have
to learn to face both disappointment and high standards. Above all parents should
help children to grow into men and women of moral discernment and strength.

3.6.1 Projects for Children by Teachers/Parents.

 Work on signature campaigns for solving a community problem
 Accompany children on Camps and Treks
 Work with students on the history of the community interviewing older people
in the community, doing a photo study etc. Help the school start a paper recycling
centre
 Organize after school recreation programme for students
 Organize value clarification workshop for students and their parents
 Run one day workshop for students on environment, history etc.
 Help in developing aesthetic values by participating in school beautification
programmes garden layout, furniture design etc.
 Help in developing learning centres in the school
 Run special programme for remedial education, special education
 Hold lectures for other parents on themes like
- Failure
- interpersonal communication
- Money values
- Building a climate of trust
- Clarifying values
- Concepts of changing values and value clarification
- Learning to make a choice
- Developing goal setting children
- Meeting children’s needs for acceptance love and respect.
- Leisure time activities
250
 Role of Parents
Activity
Note: Observe a child in the company of peers. Have you ever seen a child
plucking leaves of plant or tree? What is the purpose of plucking the
leaves of tree? Relate this incidence with the value of environment
protection.

Check Your Progress1

(i) Give examples of Value Development?
…………………………………………………………………………
…………………………………………………………………………
(ii) Mention two projects that can be taken up by teachers/parents?
…………………………………………………………………………
…………………………………………………………………………

Parents are expected to use reward and punishment for maintaining discipline in
the family. Various forms of rewards and punishments are in vogue in to develop
desired behaviour or eliminate undesired behaviour in family members. While rewards
help in maintaining cordial and intimate relationship, harsh punishments develop a
feeling of revolt in adolescents.
Younger children may follow the defence mechanism of ‘withdrawal’. Fathers or
mothers feel that it is their right to inflict punishment on the children. But they should
not exercise this right arbitrarily. If explained properly, rewards and punishments
become means for character development and value inculcation. Gandhiji advocated
changing the heart of an individual by love, sympathy and understanding. Naturally,
this results not only in maintaining discipline but also in the teaching of values by
example.

3.7 CREATING VALUE ORIENTED ENVIRONMENT

Parents are responsible for creating a value oriented environment at home. This is
not an easy task. Each member of the family has to perform his duty well. During
this venture they are expected to complete certain tasks. There is not a unique
way to perform these tasks. Therefore, there will be different opinions on the ways
to perform a task. This causes conflicts in the family. No one knows the best way
to resolve these conflicts.
Each member in the family has a position. This position is reflected in the relationship
among them. In a typical family, relationships are referred to as father, mother, son,
daughter, brother, sister, husband and wife. The family may also have grandfather,
grandmother, grandson, granddaughter, mother-in-law, father-in-law, uncle, aunt,
sister in law, etc. Their interaction with each other in day to-day working determines
the environment in the family. One has to very carefully observe the behaviour among
them. The quality of relationship determines the quality of values subscribed by
the family. 251
Social Linkages Each member of the family has a different disposition towards objects, incidents
and life. The disposition determines the ways of thinking the reality is viewed in a
way and it is related with other factors. This influences the home environment.
The attitude towards life is reflected in the day-today functioning of the family
members. right or wrong is determined on this basis. The reality becomes a truth
for the family members and it is interpreted in this way. The sharing, caring and
believing all get affected by the attitude. The relationship among different family
members gets influenced through love-hate feelings. The parents are responsible
for maintaining a proper attitude towards life.
The life in the family is governed by different rules formed by the senior members.
These rules are evolved on the basis of customs and traditions practiced by the
family. Younger members of the family are expected to observe these rules which
have boundaries. Any violation of these boundaries are viewed seriously and sanctions
are imposed. The observance and reinforcement of these family customs and traditions
become the foundation of values.

3.7.1 Know Your Ward

Each child is unique. Have you ever wondered how many types of children there
are? There is amazing diversity among children in a family. They are not only different
in age but also in colour and height. They are also different in their likes and dislikes.
One may like white clothes and others may like red ones. One may like to eat
potatoes and another may like to eat bread.. Each child responds in a unique way
to a situation. This response is based on the past experience. These responses are
acquired by children during their day-to-day observation of incidents occurring in
the family. A child is a keen observer of the behaviour of the father and mother in
day-to-day incidents.
The understanding of a child will help the parents to mould his/her behaviour in
the desired direction as per the choice of the values and create a conducive
environment in the family.

3.8 ROLE OF PARENTS

The family is the basic unit in the fabric of society. It sustains us all in times of
stress, strain and adversity as well as in sickness and ill health, so the family bonds
should be nurtured and strengthened.
A child is born into a family and the parents are the most important persons in his/
her life. They play a pivotal role in its upbringing, so the responsibility of parents
is truly great. It involves a lot of time, patience and sacrifice and parents have to
accept this responsibility for the sake of a happy family life. Parents are the role
models for their children. They say, “There are no problem children but only problem
parents”. All children are born good but if they are neglected and not provided
with love and security and their basic physical and emotional needs are not satisfied,
they will not be able to grow into healthy, happy and balanced individuals.
Parents need to build strong bonds of warmth, love and friendship with their children
right from the very beginning, and any amount of money given to a child cannot
substitute for a parent’s love, understanding and time. Children who have strong
252
family bonds and good parental support are less likely to go astray. So, a wholesome Role of Parents
family environment is basic to the establishment of a Value-Based Society.

3.8.1 Guidelines for Parents

Here are a few guidelines to help parents to bring up their children in the right
way:-
1) Always remember that you are the role model for your child. Do not do anything
which you do not want your child to emulate.
2) Father and mother should speak the same language. They should discuss between
themselves and frame simple rules for the child to follow.
3) Parents should be consistent in the observance of rules. It is very confusing
for a child to be allowed to do something when the parents are in a good mood
and be punished for doing the same thing on another day when the parents
are in a bad mood.
4) Spend as much time with your children as you possibly can. Plan to go out on
picnics and family outings or on holidays when you can play games with them.
5) Observe your child carefully and try to understand his/her special needs by
talking to him/her in confidence. Each child is different and should be handled
in a different way. Give your approval and encouragement for all forms of positive
behaviour and help him/her to blossom.
6) Do not compare your children i.e. praise the bright one and run down the average
one. This leads to jealousy and development of inferiority and superiority
complexes. Accept each child as he or she is and find different ways to give
recognition to the one who is not so bright academically.
7) Pray together with your children and observe National and other festivals in
order to make children aware of their own culture and National heritage.
8) Help your children to develop the sense of discrimination between right and
wrong thus develop their value judgement.
9) Guide your children to have balanced schedule in their day-to-day life with
time allotted for study, play and recreation.
10) Permit your children to watch only wholesome programmes on the T.V. and
Video.
11) Select suitable books for them to read and encourage them to remain in touch
with important National and International events as they grow up.
12) Train them to share the household chores and allot them special duties to perform.
13) As they grow up, do not try to put pressure on your children to fulfill your
own personal unfulfilled ambitions.
14) Your expectations from your children should be commensurate with their ability.
15) Let your child choose his/her own career after procuring the necessary guidelines
and discussing with him the pros and cons of each profession.
253
Social Linkages 16) As he/she is growing up keep an eye on his/her habits and friend. Peer
group pressure exercised by wrong friends lead many an adolescent to
experiment with drugs and alcohol and if not checked in time, they may become
addicts.
17) As they become young adults it is time to ‘let go’ and gradually release your
hold on them. Let them take their own decisions but be available to help if
asked for. Your role now should be that of a friend and counselor.
18) At the appropriate time allow him/her to choose his own life partner but be
ready to discuss and advice if sought by your son or daughter.
In sum, the role of parents is indeed a difficult one in these fast changing times but
parents should not lose heart. Love, concern and sacrifice very successfully bridge
the ‘generation gap’.

3.9 ROLE OF COMMUNITY

Children are also affected by their friends, neighborhood and community. The problem
of erosion of values has therefore to be tackled not only at the level of the parents
and teachers but also at the level of the community.
Effective organization of the community level activities can be done at the local
level with the involvement of the colony-wise Residential Welfare Associations.
Meetings can be organized at the respective colony community centres by the Regional
Committees of the Lions and Rotary Clubs also.
A lot of talent is available in each colony in the form of its citizens who have lot of
experiences and time in their hands as compared to the young adults who have to
rush to work and raise their families. They can take the lead in organizing Community
Services Activities. It is very important to involve members of the community to
channelize the energies of the children/young adults into wholesome channels, through
organizing games and support as well as programme like Health, Hygiene and
Sanitation.

Films can be shown on important social issues like Aids awareness, adopting
small family norms, protection of the environment, checking pollution, proper
garbage disposal, preventing mosquito breeding etc.

Young people and students can be mobilized to conduct literacy classes, “each
one teach one” Programme and Education for all Programme (EFA).
Street plays can be staged on themes like “United we stand, divided we fall”. “Caring
and sharing” “Respect for all forms of life”, “Honesty and Truthfulness” and “Helping
others”.
A strong case can be made out for provideing Value-Based Entertainment in the
form of T.V-series, Filmstrips and films.
Group discussions can be organized to motivate people to solve all problems
peacefully.

254
 Role of Parents
Check Your Progress 2
(i) How can parents create value oriented atmosphere at home? Specify two?
…………………………………………………………………………
…………………………………………………………………………
(ii) Mention two guidelines for helping parents to bring up children with values?
…………………………………………………………………………
…………………………………………………………………………

3.9.1 Necessary Plan of Action

The following plan of action can be followed—
1) Identify Schools in your neighborhood who are willing to join in any such
programme and involve their senior students to conduct a survey of the local
needs.
2) Organize a work force of eight to ten volunteers and carry out door-to-door
visits specially in the jhuggi-jhopri cluster and educate the inmates to keep
their jhuggies clean, send their children to school and give talks on health, sanitation
and immunization programmes.
3) Street plays are a good medium to spread important messages in the rural
pockets. Film can also be shown on important social issues.
4) Organize a proper garbage disposal system in your colony; also do not allow
stagnant water to accumulate. Both these measures will prevent the breeding
of house files and mosquitoes and thus protect the residents against communicable
diseases.
5) Motivate the residents to keep the colony parks clean, plant more trees. Keeping
the environment clean is a must for each colony.
6) Organize different kinds of outdoor games for the children and young adults
of the colony to provide a wholesome outlet for their energy.
7) Organize community get-togethers, functions and festivals to strengthen
community bonds and give responsibility to younger members.
8) Give recognition to the workers and all those who play a positive role.
9) Motivate members to organize adult literacy and classes for the young children
who cannot go to school.
10) Organize healthcare, blood donation and eye-donation camps to help to the
sick persons in the community.
11) Doctors and Para-medical workers in the community can organize Aids awareness,
Polio Pulse and other immunization programmes to serve the community.
12) Vocational training programmes can be also be started to help the slum dwellers
and others who need to learn special skills for sell-employment. 255
Social Linkages
3.10 LET US SUM UP
The general deterioration of values has created demands for value education. Schools
alone cannot meet this demand. Therefore, family as an institution and parents as
key player are expected to play significant roles to promote value education. The
parents are expected to maintain discipline in the family and through their behaviour
of love, compassion and sympathy create nurturing environment in the family. They
must know the process of development and meet the needs of social security of
their ward and make children free from peer pressure.
Each family is expected to identify the values and cherish them. Value Education is
essential for survival of the family and society.

3.11 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
(i) a) Work ethics b)honesty c)social justice and d)gender issues
(ii) a) Accompany children on camps and treks. b) Run one day workshop for
students on environment, history etc.
Check Your Progress 2
(i) a) The sharing-caring relationship among family members affect the children’s
attitude. b) Observe the rules formed by senior members of the family.
(ii) a) Spend as much time with children as possible. Take children accompanying
them to picnics or family outings
b) Observe your child carefully and try to understand his/her special needs by
taking to him/her in confidence.

3.12 REFERENCES
Gupta, K.M. (1984). Moral Development of School Children, Gurgaon: Academic
Press.
Kashyap, Subhash C (2002). Citizens and the Constitution, New Delhi: Publication
Division, Govt. of India.
Kohlberg Lawrence (1981).The Philosophy of Moral Development: Moral Stages
and the idea of Justice (Essays on Moral Development, Volume 1); Harper &
Row.
Mitra Shib K. (1994). Value Education and Habits – NCERT Publication, New
Delhi..
Mujeeb M (1965). Education & Traditional Value, Meenakshi Prakashan
N.C.E.R.T. (1990). Special Orientation Programme on Value Education for
Primary Teachers, New Delhi.
NPE (1986) National Policy on Education, New Delhi: MHRD, Department of
256 Education
Piaget Jean (1998).The child’s conception of the world: A 20th Century Classic Role of Parents
of Child Psychology; Routledge, London & New York.
Ruhela, S.P. (Ed) (1986). Human Values & Education; Sterling Publishers (P)
Ltd. Delhi
Sharma, J.N. and Goyal, B.R. (2005). Strategies for Inculcation of Values, New
Delhi. Citizenship Development Society
Sharma, J.N. and Gupta, K.M. (1996). Value Education, New Delhi: Citizenship
Development Society.

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Social Linkages
UNIT 4 INFLUENCE OF MEDIA ON VALUE
DEVELOPMENT
Structure
4.1 Introduction
4.2 Objectives
4.3 Definition and Growth of Media
4.3.1 What is Media?
4.3.2 Evolution of Media
4.4 Types of Media
4.5 Functions of Media
4.5.1 Dissemination of Information
4.5.2 Providing Education
4.5.3 Providing Entertainment
4.6 Influence of Media: Media and Value Development
4.6.1 Positive effects of Media
4.6.2 Negative effects of Media
4.6.3 Mass Media and Children
4.7 Effects of Traditional Media
4.8 Advertisement
4.9 Let Us Sum Up
4.10 Answers to Check Your Progress
4.11 References

4.1 INTRODUCTION
We live in a mediated environment. Everywhere we go, whatever we do, we feel
the presence of the media – either bringing all that is happening around us and
even beyond, or reporting on what is happening with us. You may have heard people
say that, ‘Media has taken over the world’. It is this attribute of all-pervasiveness,
universality of reach, great popularity and public character that is being referred
to in the term ‘mass media’.
Media provides us with information which enables us to take decisions not only
related to our daily activities–but also those which may have life changing significance
like employment opportunities and higher educational avenues etc. How did you
come across the information about this programme of IGNOU? It must have been
either through newspapers, internet, mobile phone, radio or television etc. and each
of these is a media.
The impact of media on every aspect of social living and its effects on the social,
cultural and psychological environment of man are subjects of pertinent concern
today. The discussion is not whether media has effects or not, rather the debate
is on the ‘what’, ‘how’ and ‘why’ of these effects. In this Unit, we would try to
258 understand the influence of media and its contribution towards value development.
 Influence of Media on
4.2 OBJECTIVES Value Development

After going through this unit, you should be able to;

 understand the definition of media;
 discuss various forms of media;
 analyze the different functions of media;
 discuss the influence of media

4.3 DEFINITION AND GROWTH OF MEDIA

4.3.1 What is Media?
Let us begin by understanding what is media? In general, ‘media’ refers to various
means of communication. Communication makes us human. We express our thoughts,
and our emotions through communication. Deprived of communication we become
isolated, lonely and depressed.” (Michael 20007). This need for information
exchange came about as humans began living in increasingly large social groups.
Without the art of communication human beings, as a species, would not have
prospered. Media, therefore, refers to the gamut of means or channels by which a
human being is able to express himself or herself to other human beings.
Media can be the tools used to store and deliver information or data and may be
categorized as advertising media, broadcast media, digital media, mass media, print
media etc. It is pertinent to know how Marshall McLuhan, (1964) a famous media
theorist and critic, defined media .as “any extension of ourselves.” Just as a hammer
extends our arms and the wheel extends our legs and feet, similarly, the medium
of communication extends our thoughts from within our mind out to others. For
example, radio, television and newspaper are different types of media which carry
messages providing the public with information and knowledge through news,
advertising and entertainment that reach or influence people widely. Today with
the high levels of communication that are available, the levels of learning and
knowledge have also progressed concomitantly.

4.3.2 Evolution of Media

Communication media has progressed across centuries through various technological
innovations and improvements. The evolution of communication from grunts and
signs to a more sophisticated system of spoken dialects and later scripted languages
is one of the most important developments in human history. What follows is an
attempt to discuss the history of communication technologies in general terms– from
oral to the written word and transition from the written to the technical and the
digital media. Media today has evolved into a multi-faceted entity that has become
an integral part of our life. Using available technology, such as the internet, we can
now communicate with one another anywhere on the earth, or the space, instantly.
a) The Oral Word
Speech - In the early days, man communicated with each other through sounds
and sign language, which later developed into an elaborate system of speech and
259
Social Linkages language. Oral communication is present in our everyday lives. Even from the car
radio provides the latest traffic reports to the professor teaching students in a lecture
hall. Although oral communication seems practical, it is however not perfect and
is at best suited to interpersonal modes (until it is mediated by technology - radio
broadcast for instance). The human voice and sign language are limited in terms
of distance (again until mediated by technology) as information and preservation
of ideas require the physical presence of man which was not always possible. All
such forms of communications relied on human memory which being an imperfect
tool has the possibility of being corrupted or lost over time. There is also a limit to
how much one can remember. Various communication media were invented to
conquer time and distance.
b) The Written Word
Script – Imperfections of speech led to the invention of new forms of communication,
based on the key concept of the symbol. Writing, in all forms, was an important
innovation for conquering distance and time. Messages could be recorded and
delivered physically across great distances and could be saved for centuries. Today,
paper is the principal medium on which a message is carried in the form of the
written or the printed word. However, long before paper, hieroglyphics was used
by the Egyptians as early as 3000 B.C. The cuneiform script in Sumerian language
of 26th century BC can also be cited as one of the earliest examples of human
writing. The modern western alphabet evolved from the written script of the Sumerians.
Cave paintings, petroglyphs, pictograms, ideograms were also precursors of modern
day writing.
Papyrus, formed from the stem of the papyrus plant, was invented and used by
the Egyptians as early as 3000 B.C. Parchment made from animal skins was also
used as a medium. Paper, formed from slurry of plant fibers, was first used by the
Chinese in 100 A.D. The development of papyrus, parchment and paper, made
the written word more accessible.
Printing - The next important milestone in the evolution of the means of media is
the invention of the printing press. Inscribing the message by hand was a very lengthy
process, time consuming and subject to copying errors. The solution was found
in the invention of the printing press. The movable metal type of printing press
was invented by a German, Johannes Gutenberg, in 1439. Gutenberg’s press changed
peoples’ lives. With the evolution of the printing press, ideas could now be stored
for future centuries. The use of the written word was also greatly facilitated by the
invention of typewriters. And by the end of the 1980s, word processors and personal
computers had largely replaced the tasks previously accomplished with typewriters
in the western world.
c) Telecommunications
The invention of the printing press certainly made it easier to communicate, but it
could take days or weeks for the written word to arrive at its destination. Scientists
searched for a faster way to transmit information. Beginning with the use of visual
signals like, smoke signals, maritime flags and the use of audio-signals like beating
of drums, telephone, radio and telegraph telecommunication in the present day involves
the use of advanced electrical/electronic signals like television, computer networking,
260 internet, mobile and satellite phones.
  Telegraph and Telephone - French scientists developed a communication Influence of Media on
Value Development
system that used light to transmit signals in the late 18th century. American
inventor Samuel Morse improved this system by creating a machine that
transformed speech into electric signals and then into written words. His
telegraph became a popular method to communicate quickly. The invention
of the telegraph was the inspiration for further advances in communication
technology. Using the principle behind the telegraph, American inventors
Elisha Grey and Alexander Graham Bell transformed speech into an electrical
signal. Unlike the telegraph, this electrical signal was transformed back into
speech. Graham Bell’s telephone, the most lucrative single patent of all
time, came about in 1876 in the course of an attempt to transmit several
messages over a single telegraph cable at the same time.
d) Digital Technology
Computers represented a huge leap in communication technology with its process
of digitalization. This technological innovation has made communication faster than
ever before. The internet may be regarded as an open communication field which
links people all around the world. Chat, e-mail, are all prime examples of different
ways people communicating and bridging the physical space. Without even taking
a deep breath, we have transitioned from email to chat to blogs to social networks.
With the advancement of technology from the print to the digital media, information
is available with the press of a button Media, as it is said, is just a click away.
This revolution that has taken place in media technology has paved the way for an
‘information superhighway’ transforming the world into a “global village”. Marshall
Mc Luhan was the first person to popularize the concept of a global village and to
consider its social implications. The rapid dissemination and communication of
information has shrunk the world, making it smaller and closer. Sitting in your homes
you are able to watch a live telecast of a cricket match being played thousands of
miles away, partaking in the enjoyment as if you are actually present at the venue.
The pain and anguish of the relatives of the victims of a mishap are immediately
brought home to us through the electronic and the print media.
Today, not only advanced technologies are available to us but they are more
affordable, giving rise to a ‘media-rich environment’, in homes, offices, educational
institutions etc. Multiple communication devices are available at homes leading to
increasing amount of usage of media content. Reflecting these changes, as well as
actively promoting them, are the various forms of media - print media (books,
newspapers and magazines), audio media (radio and the music industry), the audio-
visual media (television, video and cinema) and, more recently, the computer driven
media (the ‘internet’),

4.4 TYPES OF MEDIA

Broadly, there are two types of media- Print and Electronic.
Print media- Print media is associated with the printing and distribution of news
through newspapers, magazines, brochures, newsletters, posters and other printed
publications. Newspapers are the most popular and easily recognizable form of
print media. This is often termed as old media. Sometimes, print media is differentiated
from display media with the latter denoting billboards, signs and posters. 261
Social Linkages Electronic media- This is a generic term for the many different forms of electronic
communication that are ‘New Media’. The term is in relation to “old” media forms,
such as print newspapers and magazines that are static representations of text and
graphics. New media is made possible through the use of computer technology.
This is often termed as:
 Web sites
 streaming audio and video
 chat rooms
 e-mail
 Web advertising
 DVD and CD-ROM media
 Internet telephony
 digital cameras
 mobile computing
Media is available in different forms which are as follows:
Traditional Media are non-electronic in nature and form a part of our culture.
They are folk forms which have been traditionally used as vehicles of disseminating
information from one generation to another in the oral tradition. They include folk
theatre and dance (Jatras, Bhavai, Tamasha of Maharashtra,etc.), folk songs
(Baul of Bengal, Bihu of Assam etc.), religious discourses (katha, kirtans etc.),
street theatre and mime, story-telling (Panchatantra, Ramayana and
Mahabharata etc.) and puppetry (Putlinach of W. Bengal, Bommalatam of
Tamilnadu).
Mass Media is a frequently used term which denotes a section of the media
specifically designed to reach a large audience. The term was coined in the 1920s
with the advent of nationwide radio networks and mass-circulation of newspapers
and magazines.
Social Media is the buzzword today and are media meant for social interaction
for personal and business use. At its most basic sense, social media uses web-
based technologies to turn communication into interactive dialogues for people to
discover, read and share news, information and content. A few examples of social
networking sites include Face book, Orkut, Twitter, and YouTube which aim at
photo and video-sharing, news aggregation and online reference sources, where
one can interact by voting for articles and commenting on them.

Check Your Progress 1

1. What are the types of media?

…………………………………………………………………………
…………………………………………………………………………
262
 Influence of Media on
Value Development
2. What is social media?
…………………………………………………………………………
…………………………………………………………………………
3. What are the different stages of the evolution of media?
…………………………………………………………………………
…………………………………………………………………………

4.5 FUNCTIONS OF MEDIA

Basically, the media is described as performing three functions: information, education
and entertainment.

4.5.1 Dissemination of Information

Mass media provides an enormous amount of information. Mass media is used
for informing audiences about, to name a few products and services (commercial
advertising) topical issues (news, current affairs programmes, documentaries,
campaigns, interviews, panel discussions and public debate, etc.) and culture
(programmes on sports, music, drama and the arts).Examples are the different News
channels, Discovery, Animal world, movie channels, Quiz shows, Cartoon channels
etc.

4.5.2 Providing Education

The use of various media; for example audiovisual (Television), audio (radio), voice
and text (telephone including short message services or SMS over mobile telephony)
as also multimedia (internet); are primary components of communications with the
distance learners. Even, in conventional classroom teaching, media technology is
increasingly being used as a teaching aid to enhance the quality of teaching learning
process by delivering lectures on capacity building of teachers. There are many
opportunities for non-formal and self-directed learning as people follow their interests
independently through media. In all of its functions, mass media also acts as an
agent of informal education. The media can provide people with a unique opportunity
to meet people they would not otherwise meet. Through this identification, people
may reinforce what they already know or experience new learning, or non-learning.
The potency of mass media as an agent of informal education is stronger in the
case of children who imitate characters that appeal to them. Often children are
seen imitating mannerisms, gestures and language used by popular characters, which
is why you would notice that advertisers insert disclaimers and warnings cautioning
audience against the dangers of imitating actions often performed by skilled experts
or by exaggerated camera work. Some of the popular advertisements inserting scrolls
with such caution relate to those like: motorcycles, soft drinks etc. where the models
are depicted performing superhuman feats. An incident of a young boy jumping
from a building and hurting himself while imitating the character ‘Krish’ in a popular
Hindi language movie was reported in newspaper. In the case of adolescents, imitation
is indicated by the diffusion of new fashions, products, ideas, interests and behaviors. 263
Social Linkages Media creates motivation for action by altering peoples’ values, preferences or
perceptions of personal efficacy and outcome expectations.

4.5.3 Providing Entertainment

Media is an important source of entertainment as it provides emotional relaxation,
cultural enjoyment (i.e. provision of momentary escape from problems) and kills
boredom. Even at a time when television appears to rule the mass media, the print
media maintain a niche in the world of entertainment. Humor columns, comics,
feature stories, crossword puzzles word and number games continue to stir interest
among several readers.
In addition to the above the other roles of the media are as follows:
 Influencing public opinion: While providing information media helps shape
public opinion as well. Research shows that the position public takes on critical
issues are influenced by the media, especially when they air divergent views
and provide in- depth analysis of issues.
 Agenda–setting: ‘Agenda setting’ (McCombs and Shaw, 1972) is a very
powerful influence of the media not on what the audience should think but
certainly what it should think about – the ability to tell us what issues are important.
It is more specific in scope than the term ‘public opinion’ and it refers to the
transfer of “media salience” (i.e. issues considered salient by the news media)
to the public, thereby making it a public agenda. Agenda setting has been
empirically proved by media theorists to be equally valid in the transfer of media
salience to policy salience (i.e. issues considered salient by public policy makers,
governments etc.). In its simplest form, the process of Agenda setting involves
the media concentrating on a few issues and subjects in its coverage, which
then leads the public or policy makers to perceive those issues as more important
than other issues.
 Educating the public and the policy makers: Media acts as a link between
the government and the people. Mass media is the vehicle through which the
government informs, explains and tries to win support for its programmes and
policies. The media are traditionally the watchdog of democracy speaking for
the people, representing the interests of the people, and serving as checks on
the government. The media guarantees the accountability of the government
officials and guards the public interests.
 Helping to form decisions: This function of the mass media is very important
to the developing communities everywhere. It seeks to mobilize people, to bring
them together and help to form decisions to bring about change and to advance
national development.
 Socialization: The mass media most significantly through its news, reporting
and analysis affect what and how we learn about various socio-political and
economic issues. Along with family, school and religious organizations, media
also becomes part of the process by which people learn society’s values and
come to understand what the society expects from them.
It could be seen from the foregoing functions that mass media provide information
and education, entertainment and most importantly mobilization, integration and social
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interaction. While performing its functions of communication and means of expression, Influence of Media on
Value Development
media holds society together by acting as a sort of cultural glue.

4.6 INFLUENCE OF MEDIA: MEDIA AND VALUE

DEVELOPMENT
The effects of media lie at the heart of many scholarly debates and media effects
research. There will never be a conclusive answer to this debate. The rise of the
mass media has resulted in the debate of what and how certain kinds of messages
are valued in society and are communicated. Prior to the rise of the mass media,
there were primarily three societal institutions that undertook responsibility of
influencing the values of the people. These three institutions were the religious
institutions, the family and the school which informed our relationship to goods,
to each other, and to our social world. Such influences continue to remain with
us, but it would not be incorrect to say that their prominence in the affairs of
everyday life and their moral authority are being challenged considerably as the
mass media has grown in prominence. Today, no place on earth (and even the
space) is beyond the reach of mass communication and, the media, often termed
as the ‘fourth estate’, has a definitive influence on society and the values that it
nurtures.
The media has a strong social and cultural impact upon society. This is predicated
upon their ability to reach a wide audience with a strong and influential message.
Marshall McLuhan used the phrase “the medium is the message” as a means of
explaining how the distribution of a message can often be more important than content
of the message itself. The above mentioned statement by McLuhan implies that
the media affects the sensory organs of man and the form of a message (print,
visual, musical, etc.) determines the ways in which that message will be perceived.
McLuhan argued that modern electronic communications (including radio, television,
films, and computers) would have far-reaching sociological, aesthetic, and philosophical
consequences, to the point of actually altering the ways in which we experience
the world.
In today’s fast paced competitive world, man seems to have compromised on his
values, integrity and character, in a bid to earn, use and possess more and more
of material wealth. As a result, some hold that rampant corruption, unlawful activities,
inhuman behaviour and immoral consumption that can be seen in societies can
potentially break the very structure of society, nation and indeed the world. How
much of this apprehension may be due to the influence of the media?
The influence of media, especially on children and youth, has been the subject of
increased attention and debate in society, more so among parents and educators.
As socialization involves learning the values and norms of society, for the most part,
socialization occurs mainly at certain times of people’s lives. Children are the main
target of socializing messages. How often do we see parents reprimanding their
children for sitting for long hours glued to their TV sets watching their favorite
programmes, leaving very little time for study or play? How does this affect the
development of values in children and youth?
Media, being one of the societal institutions, can be a force for ill or good, though
very often it is the ill effects that are focused upon. Let us now understand the
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Social Linkages positive and negative effects of the media in the context of their impact on the value
systems of the society.

4.6.1 Positive Effects of Media

The media has tremendous potential, for inducing and encouraging positive social
change. Mass media plays a crucial role in forming and reflecting public opinion
and values. Information on the latest happenings reaches people in just a matter
of minute, to even the remotest corners of the country and makes sure that everyone
is aware of what is going on in the country. The easy and swift availability of any
given information makes media one of the most reliable sources for forming public
opinion. It bridges the gap between the leaders and the masses by becoming the
channel of communication between the two sides.
There is evidence from audience research to show that media reinforces attachment
to society and its values and assists to find security and reassurance. Major social
occasions portrayed on television (public or state ceremonies, major sporting events)
often draw huge audiences’ help to provide social cement. Even as the society becomes
complex, it is still important for social rituals and events to reinforce shared values
and traditions. Symbols represented in social rituals, such as parades celebrating
national holidays, bound individuals to each other and to the society. Media coverage
of 19th commonwealth games hosted by India, the media coverage of the celebrations
following the T20 World Cup in South Africa in 2008, Indian premier league, or
of Abhinav Bindra winning the Olympic shooting Gold, or of Saina Nehwal’s triumph
at the Commonwealth Games, of Sushil Kumar’s wrestling at the Asian Games,
have all in so many ways conveyed a sense of national pride, apart from inspiring
many young children to take to sporting activities.
Coverage of crisis also brings to the fore the pro-social activities of the media.
Crises emerge suddenly and affect large numbers of people, and media accounts
very often project sad accounts of human misery or threats to lives and property.
Crises could arise from attacks on political leaders (for example, the assassinations
of Mrs. Indira Gandhi and Ms Benazir Bhutto), attacks from external forces (Kargil
War), occurrence of natural disasters (Tsunami in December, 2006&2011), air,
road or rail accidents, internal conflicts (communal or political riots) and terrorist
activity (26/11 Mumbai attacks). During a crisis the media not only provides
information and explanation on the event to the public, but also helps in solidarity
and creation of public sympathy. Media may highlight the wisdom of the leaders
and the bravery of rescue workers. It can make heroes out of ordinary men. Media
promote stories of even small acts of bravery so that they keep on inspiring people
to be brave. The acts of bravery reported by the media during the Nov. 26, 2008
terrorist attacks in Mumbai and during wartime instill a sense of patriotism in the
minds of the people.
The media acts as a deterrent on corrupt practices and keeps a check on the working
of the government. Media has significantly promoted social causes like literacy,
health management, anti-dowry practices, discouraging female foeticide, AIDS
awareness, etc. Entertainment media are very often used for socially positive purposes
within a society, especially in developing countries where radio and television, as
development communication media, have long been seen as effective tools for bringing
about development and social change, teaching good things and instilling good
266 values.
Family variety programmes and family ‘sitcoms’ are a great source of bonding and Influence of Media on
Value Development
togetherness. TV need not be an antisocial element isolating one member of a family
from the other. It can be an activity that brings members of the family together as
they watch and discuss programmes together, leading to emotional and personal
growth. One of the most impressive commercial successes was the Indian TV drama
Hum Log (We the People) which in 1984 became one of the most popular
programmes in the history of the Indian TV. Although it was a commercial entertainment
programme, Hum Log had the overt purpose of advancing the status of women
through dealing with such issues as domestic violence, dowry system , political
and social equality of women and men, together with national integration and family
harmony. In more recent times, Balika Badhu is also a popular tele-serial highlighting
social concern, such as, widow remarriage, education of girls and child marriage.
Programmes that provide a role model for empowering adolescent girls in societies
are becoming very popular. The children’s knowledge is enhanced by watching
different TV channels like the Discovery, quiz programs, News channel and speeches
by famous personalities of different fields. The cartoon channels make the children
happy. The games increase their logical reasoning, thinking power and grasping
abilities. Different physical events like games, wrestling, athletics that are shown
through media have a big influence on the children teaching them the importance
of motor skills. Even today, students are encouraged to read the newspapers and
to view TV channels for information and entertainment. By reading newspaper, the
children’s’ reading habits develops and their vocabulary enhances by learning new
words Media can play a major role in protecting and promoting human rights in
the world.

4.6.2 Negative Effects of Media

Media violence has been the subject of intense debate emphasizing the fact that
media violence does have harmful effects, especially on children, leading to increase
in fear, violent behaviour, aggression and desensitization. A more pervasive effect
is that television de-sensitizes viewers to victimization and suffering. They lose the
ability to understand the consequence of violence, to empathize, to resist and to
protest. Surveys tell us that the more television people watch; the more likely they
are afraid to go out on the street in their own community, especially at night. They
are afraid of strangers and meeting people. A hallmark of civilization, which is
kindness shown to strangers, has been lost. People have started becoming skeptical
on the issue of human relationships. Many studies have shown a powerful link between
times spent on watching television and the likelihood of obesity. Sleep problems
have also been associated with television viewing. Overexposure to media may
cause health problems also. The advertisements shown in TV and newspaper have
got both positive and negative impact on children. They imitate super heroes they
see in the screen which may cause danger to their life. The over exposure to media
make them behave more aggressively, which spoils their future also. The children
get immense pleasure in playing video games and spend hours together before
computer, surfing through internet. The parents should make the children to play
outdoor games and do physical exercises diverting their attention from media world.
The culture of wrestle mania and UFC can give the children and adolescents the
wrong values of dominating the weak. Critics are of the opinion that advertisements
are more often deceptive and are used to appeal to the emotions of persons for
selling products which may not be beneficial. The cutthroat competition in the media
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Social Linkages is also blamed to lead often to sensationalisation of negative issues. For example,
a crime would be reported as a headline where as a deed of bravery and humaneness
would be printed in a small column. The best example is the Arushi murder case
which was shown for days together in almost all the Indian news channels whereas
the plight of the street children are not at all reflected.

4.6.3 Mass Media and Children

Mass media has a very significant influence on the value development of the children.
Most significant of such mass media is the television. The amount of media use
varies with the interests of the child, the amount of time spent in seeing the TV
that significantly influences a child’s value concepts. Television is one of the most
prevalent media influences in kids’ lives. Watching TV is a daily pastime for nearly
above 50 percent of children in India among both boys and girls .How much impact
TV has on children depends on many factors: like how much they watch, their
age and personality, whether they watch alone or with adults, and whether their
parents talk with them about what they see on TV. Over the past two decades,
hundreds of studies have examined how violent programming on TV affects children
and young people. There is a growing consensus that some children may be vulnerable
to violent images and messages. The major negative responses to media in children
are analyzed below:
 Children, particularly girls are much more likely than adults to be portrayed
as victims of violence on TV, and this can make them more afraid of the
world around them Some of the most violent TV shows are children’s
cartoons, in which violence is portrayed as humorous—and realistic
consequences of violence are seldom shown. This affects the sensitive
response of children to the world of reality. Some young children are more
likely to exhibit aggressive behaviour after viewing violent TV shows or
movies. Therefore parents should pay close attention to what their children
see in the news since studies have shown that kids are more afraid of violence
in news coverage than in any other media contents and this increases as
children get older a and are better able to distinguish fantasy from reality.
 Television can affect learning and school performance if it cuts into the
time kids need for activities crucial to healthy mental and physical
development. Most of children’s free time, especially during the early
formative years, should be spent in activities such as playing, reading,
exploring nature, learning about music or participating in sports.
 TV viewing is a sedentary activity, and has been proven to be a significant
factor in childhood obesity. Time spent in front of the TV is often at the
expense of more active pastimes. According to the Canadian Paediatric
Society, most food advertising on children’s TV shows is for fast foods,
candy and pre-sweetened cereals which affect children’s growth.
 Kids today are bombarded with sexual messages and images in all media—
television, magazines, advertisements, music, movies and the Internet. While
television can be a powerful tool for educating young people about the
responsibilities and risks of sexual behaviour, such issues are seldom
mentioned or dealt with in a meaningful way in programs containing sexual
content. Young children viewing ads on condoms, i-pill, under garments
268 at times derive distorted meanings which are unhealthy.
 (Positive and Negative TV advertisements influencing children) Influence of Media on
Value Development

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 Video games
Video games are a unique form of entertainment, because they encourage players
to become a part of the game’s script. Today’s sophisticated video games require
players to pay constant attention to the game, rather than passively watching a movie.
This has both positive and negative impacts on players.
The most positive impact that video games have on children is that they improve
manual dexterity and computer literacy of the players. Ever-improving technology
also provides players with better graphics that give a more “realistic” virtual playing
experience. However, numerous studies show that video games, especially ones
with violent content, make teens more aggressive. The interactive quality of video
games differs from passively viewing television or movies because it allows players
to become active participants in the game’s script. Players benefit from engaging
in acts of violence and are then able to move to the game’s next level.
Although fewer studies have been conducted on interactive video games, evidence
suggests that playing violent video games may have a more dramatic influence on
the behavior of children and adolescents (Joint Statement, 2000).
(Available: http://www.aap.org/advocacy/ releases/jstmtevc.htm.)

4.7 EFFECTS OF TRADITIONAL MEDIA

Apart from the above media the traditional media have been able to promote national
development through the communication of social, ritual, moral and emotional needs.
During our national freedom struggle, when the mass media was under the British
colonial control, the folk media forms like Tamasha, Bhavai and Nautanki were 269
Social Linkages used by the freedom fighters to spread messages of patriotism. Even today, traditional
media is used by the central and state governments to convey social messages to
educate the masses, inter alia, on family welfare, developmental activities, democratic
values and national integration. The folk arts like “Dholki Baris”, “Loknatya”,
“Jatra”, “Keertana”, “Puppetry”, etc. have been used by a number of social workers,
reformists and political leaders and developmental agencies to educate the rural
masses and to disseminate new information. These traditional media will not only
help in developmental activities but will also help in preserving and transmitting our
culture, tradition and values to the next generation.

4.8 ADVERTISEMENT
Among all mass media constituents, advertising has a noticeably greater impact than
news and entertainment media. Advertising is a form of communication intended
to persuade an audience (viewers, readers or listeners) to purchase or take some
action upon products, ideas, or services. Studies conducted by market research
organizations have also indicated that there is a positive impact when consumers
are exposed to informative ads that helped them make decisions by exploring the
positives of products and the negatives of competitors. Studies have also shown
that media exposure increased rationality in consumer’s decisions due to media
contact. Instances of TV advertisements like on health drink, tourism, animal world,
deforestation are very beneficial to the growing children.
These ads create a huge impact on the mass audiences of India. For example, the
“Jaago re” campaign which promotes a popular brand of tea, was aimed at making
people aware about exercising right to vote and has been well received by viewers.
The Athithi Devo Bhava campaign of India’s tourism emphasizes the traditional
Indian culture and values of respecting guests. In an age when people easily succumb
to visual appeal and economic imperatives of the advertising image, these ads are
taking a step forward and doing a lot more than just selling. Advertisements have
a broader context and newer canvas.

Examples of TV advertisements (http://www.google.co.in/search?google images

270 retrieved dated-28.4.2011)
 Influence of Media on
Value Development
Check Your Progress 2
(i) Mention two positive effects of media?
…………………………………………………………………………
…………………………………………………………………………
(ii) What is advertisement?
…………………………………………………………………………
…………………………………………………………………………
(iii) Mention two disadvantages of viewing television?
…………………………………………………………………………
…………………………………………………………………………

4.9 LET US SUM UP

People are influenced by multiple things in life including relationships, family, parents,
friends, experiences, intellect, education, religious beliefs and convictions. Media
is only one of them though more powerful than anything in previous existence for
influencing people into certain modes of belief and understanding within society.
We are living in a mediated environment and we should be adequately equipped
to live in this environment. One way of doing this is through ‘media literacy or
education’. Media literacy may be defined as the ability to access, analyze, evaluate
and process media. Its goals are to teach the children to use media consciously
and selectively and to think critically about media messages and images. Media
literacy may be a formal curriculum in the classrooms of institutions of learning or
more informally of responsible parenting. . Mediation of values can be a part of
the training of teachers, so that they could in turn nurse and train impressionable
young minds in the discrete and wise use of the media, in other words, of what to
make of the media.
Parents need to know what children are doing on social net working sites just as
well as being aware of what they are viewing on TV. With media education, the
media’s messages for violent retribution, ungodly behavior and material worldliness
would no longer be the preferred model, but instead family based values and religious
morals could once again take precedence.

4.10 ANSWERS TO CHECK YOUR PROGRESS

Check Your Progress 1
a. Print media, electronic media, mass media, and social media.
b. Social media is meant for social interaction by using web-based technologies
like face book, Twitter you tube etc
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Social Linkages c. Speech, script, print, telecommunications, and digital technology are the different
stages of media evolution.
Check Your Progress 2
(i) a) Their knowledge enhances by watching different TV channels like the
Discovery, News, and quiz shows etc. b) The games increase their logical
reasoning, thinking power and grasp of things.
(ii) Advertisement is a form of communication intended to persuade an audience
to purchase or take some action upon products, ideas or service
(iii) a) Some young children are more likely to exhibit aggressive behavior after
viewing violent TV shows or movies b) Viewing television is a sedentary activity
and has been proven to be a significant factor in increasing childhood obesity.

4.11 REFERENCES
Aggarwal Vir Bala (2002). Media and Society: Challenges and Opportunities,
Concept Publishing Company, New Delhi
Branston, G. and Stafford, R. (2010). The Media Student’s Book, 5th ed.:
Routledge, London
Carey J. (1989). Communication as culture: Essays on media and society, New
York, London: Routledge
Duffy Brooke Erin, Turow Joseph Ed, (2008). Key Readings in Media Today:
Mass Communication in Contexts, Routledge.
Dutta K.B. (2007). Mass Media and Society: Issues and Challenges; Akanksha
Publishing
Mc Luhan, Marshall (1964). Understanding Media: the Extensions of Man
London: Routledge and Keagan Paul
Mehta Nalin (2008). India on Television: How Satellite News Channels have changed
the Way We Think and Act; Harper Collins Publishers India,
O’Shaughnessy, M. (2002). Media and Society: An Introduction. 2nd ed.
Oxford: Oxford University Press.
Woods Michael, Woods Mary B (2006). The History of Communication, Lerner
Publishing Group, Minneapolis, USA
Online Sources:
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