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summary of the temple and the body
summary of the temple and the body
Last Update: 2017-08-23
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summary of the temple and the body in kannada
the temple and the body of the other
Last Update: 2019-11-09
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the famous great bombay circus has been running its show in our city for the last two months. it has been attracting very large crowds. people who had seen its show were full of immense praise for the daring physical feats of men and women and the feats of the tamed animals. the lions, the elephants and the hippopotamus were the talk of the town. people were much impressed by the items of the circus displayed before them.
the famous great bombay circus has been running its show in our city for the last two months. it has been attracting very large crowds. people who had seen its show were full of immense praise for the daring physical feats of men and women and the feats of the tamed animals. the lions, the elephants and the hippopotamus were the talk of the town. people were much impressed by the items of the circus displayed before them.
Last Update: 2020-11-09
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flickr / m. aditya bharadwaj let us begin with the assumption that we want a secular society in india. how then would one define it? very briefly, it would be a society governed largely by rational principles, such as ensuring the social welfare of all its citizens. this would be done by providing employment and a reasonable distribution of income, healthcare, access to education, and a guarantee of human rights. such a society is possible within the framework of certain polities, since some are better equipped than others for this purpose. a secularising process is problematic since every society has multiple identities that have evolved through its history. a secular society need not deny religion (based on belief and not on rational principles), but at the same time it should not give primacy to religious organisations determining the character of the society. a secular society therefore is not anti-religious, but cannot permit religion to control the functioning of society. let me start with speaking about what i mean by secular. first, i would like to emphasise that the prevalent indian definition of secularism is not only inadequate but tangential. second, i would like to consider what is meant by secularising society as different from endorsing the secular. third, i would like to argue that religious articulation and organisation has been historically different in india (and possibly china) from that of europe, and our understanding of it needs rethinking. and fourth, i would like to argue that there has been in indian thought, a strong potential for nurturing a secular society. the definition currently popular in india either equates secularism with atheism which is incorrect; or else more commonly, it describes secularism as the harmonious co-existence of all religions, which is desirable but is not the same as being secular. this is sometimes described as the indian definition of secularism. its origin goes back to nationalist leaders challenging colonialism, and who used it as a counter to communalism, both hindu and muslim. right wing religious nationalisms were not essentially anti-colonial. communalism denied a shared history to indians. it subscribed to the colonial interpretation of the indian past and saw indian society as a collection of discrete religious communities, such as the hindu and the muslim. the co-existence of religions pays virtually no attention to the negative feature that the religions were of unequal status, which is a potential source of conflict. describing the religions as those of the majority and the minority communities, has underlined the inequality. furthermore, in understanding secularism as the co-existence of religions, religion remains the primary factor in social functioning. the ideology of secularism in europe has a historical context. it was formulated primarily as a social and political ethic, which, at that point in eighteenth century europe, was pertinent to many aspects of life and thought. as one aspect in the modernising of society, it opposed organised religious institutions that had social and political control over society. for example, it contended with the control of the church over education, as well as the exercise of religious identities in many areas of governance. this coincided approximately with capitalism, based on industrialisation and colonialism, becoming dominant and giving rise to nationalisms of various kinds. since nationalisms are now virtually universal and are present in the history of most societies of the world, the debates on secularisation and modernisation are widely relevant. they have ceased to be pertinent only to the history of europe. but our historical experience has not been identical with that of europe and therefore we need to work out the nature and function of secularisation in our context. one obvious difference is the centrality of caste, different from class. closely related to caste are sects characteristic of the evolution of our religions. we have to know the nature of their function in our society, varying in space and time. secularism in india is not confrontation between church and state since the institution of the church competing with the state was not an indian feature. historically, rulers were the patrons of religious sects.
Last Update: 2020-05-30
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