Philosophy of Value-Oriented Education -Theory and Practice

a tragedy that though the Report has been before the nation, neither the educational institutions nor the educational administrative machine has been keen much less enthusiastic about its implementation until we have been threatened by an all-enveloping culture of corruption and violence. Its undesirable effect on the life and character of the rising generation is more than evident. We should not be shy of talking about moral and spiritual values. Anything that helps us to behave properly towards others is of moral value.

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      To my humble self, the root cause of this growing alienation of our educational system with moral and spiritual values despite explicit recommendations of all the Education Commissions, lies in the political leadership and its so-called wrong emphasis on distorted secularism. For example, the relevant clauses9 of the Indian Constitution ... .The framers of the Constitution perhaps failed to take note of the fact that religion is inseparable from life. Besides, Indian culture is deeply rooted in religious and spiritual value. There are many who feel that morality can take the place of religion. We have to understand that the great virtues of loyalty, courage, discipline and self-sacrifice may be used for good and bad ends. "These are essential for a successful citizen as well as for a successful villain."10 Apart from the crucial philosophical question, why should we become moral, we must understand that virtue and vice are determined by the direction in which we move, i.e. our philosophy of life. Hence, morality is taken in a larger sense, it is not enough. Then if we exclude spiritual training in our educational institutions, we would be untrue to our whole historical development and cultural heritage. Hence, 'Secularism' as mentioned in the Preamble of our Constitution, should never mean 'no to religion' but simple that there is no State religion and the State must not be partial to any one religion. On the other hand we had introduced a reverent study of the essentials of all religions, it would have been uniquely rewarding today and much of the virus of religious fundamentalism would have been wiped out. This value of Sarvadharma-Samabhava is not a fad of Gandhiji, but is also in consonance with the spirit of our country. Secularism, as it has been presented by no less a national figure than Nehru, is a negative idea. Itsing tells us that the University of Nalanda was the meeting ground of the different sects and creeds with their "possible and impossible doctrine." Banabhatta's Harsha-Carita refers to Divakaramitra's hermitage of crowds of

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