Ethixified Ethics Printed Notes (Upscpdf - Com)

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2019
ETHIXIFIED
The only IAS ACADEMY in INDIA specialized in Ethics
Booklet-1
By- Abhimanyu Bisaria
Call us @ 8800-404-401
www.exthixified.com
UPSC Main Exam Syllabus
General Studies Paper 4 Syllabus
The Paper is for 250 marks and UPSC Main Exam Syllabus for this paper covers the following subjects
Ethics, Integrity and Aptitude

This paper will include questions to test the candidates’ attitude and approach to issues relating to integrity,
probity in public life and his problem-solving approach to various issues and conflicts faced by him in dealing
with society. Questions may utilise the case study approach to determine these aspects. The following broad
areas will be covered.
Ethics and Human Interface: Essence, determinants and consequences of Ethics in human actions;
dimensions of ethics; ethics in private and public relationships. Human Values – lessons from the lives
and teachings of great leaders, reformers and administrators; the role of family, society and
educational institutions in inculcating values.
Attitude: content, structure, function; its influence and relation with thought and behaviour; moral and
political attitudes; social influence and persuasion.
Aptitude and foundational values for Civil Service, integrity, impartiality and non-partisanship,
objectivity, dedication to public service, empathy, tolerance and compassion towards the weaker
sections.
Emotional intelligence-concepts, and their utilities and application in administration and governance.
Contributions of moral thinkers and philosophers from India and world.
Public/Civil service values and Ethics in Public administration: Status and problems; ethical concerns
and dilemmas in government and private institutions; laws, rules, regulations and conscience as
sources of ethical guidance; accountability and ethical governance; strengthening of ethical and moral
values in governance; ethical issues in international relations and funding; corporate governance.
Probity in Governance: Concept of public service; Philosophical basis of governance and probity;
Information sharing and transparency in government, Right to Information, Codes of Ethics, Codes of
Conduct, Citizen’s Charters, Work culture, Quality of service delivery, Utilization of public funds,
challenges of corruption.
Case Studies on above issues.
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INDEX
Chapter 1
1. What is Ethics?
2. What is Morality?
3. Difference between Ethics and Morality
4. Values
5. How values are different from principles?
6. What is Law?
7. Similarity between Law and Ethics
8. Difference between Law and Ethics
9. Relation between Ethics and Law
Chapter 2
1. Other useful terms for Civil Services
1.1. Environmental Ethics
1.2. Corporate/Business Ethics
a. Corporate Social Responsibility
1.3. Political Ethics
a. Dirty Hands
1.4. Personal Ethics
1.5. Administrative Ethics
a. Observations

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b. Hindrances
c. The balancing Act
2. Principles of Human Right Framework
3. Ethical Theories
3.1. Teleological Theory
3.2. Deontological Theory
4. Categorical Imperative
5. Virtue Ethics
Chapter 3
1. Thinkers
1.1. Dr.B R Ambedkar
a. Social Democracy
b. State Socialism
1.2. Mahatma Gandhi
a. Gandhi Talisman
b. The Relevance of Mahatma Gandhi
c. Relevance of Gandhian Philosophy in Modern Times
d. Mahatma Gandhi Bequeathed
e. Gandhian perspective on Economic Growth
f. Gandhian perspective on Conflict resolution/Terrorism
g. Gandhian perspective be on religious extremism
h. Gandhi for contemporary society

i. Ahimsa
j. Sarvodaya
1.3. Swami Vivekanand
a. Ethics & Religion
1.4. Jyotirao Govindrao Phule
1.5. Sri Aurobindo
1.6. Charvaka School
2. Jain Philosophy
2.1. Seven kinds of fundamental elements
2.2. Five fundamentals of Jainism
3. Philosophy of Buddha
3.1. Realization of four Noble Truth
3.2. Eight fold path of Liberation
Chapter 4
1. Ethical Conduct
2. Attitude
2.1. Value
2.2. Functions of Attitude
2.3. Social Learning
2.4. Process of change in Attitude
2.5. Degree of Influence of attitudes on behaviour

3. Emotional Intelligence
3.1. Emotional Competency
3.2. Emotional Intelligence Competencies
4. Social Awareness
Chapter 5
1. Right to Information
1.1. To ensure transparent government
1.2. To tackle corruption
1.3. Monitoring of Services
1.4. Important Definations
2. Good Governance
2.1. Characteristics of Good Governance
2.2. Good Governance as per Religious Scriptures
3. Corporate Governance
3.1. Characteristics
3.2. Social Audit
Chapter 6
1. Corruption
1.1. Status of Corruption in India
1.2. Impact of Corruption

1.3. Causes of Corruption

1.4. Role of Central Vigilance Commission
1.5. Role of Private sector in fighting Corruption
1.6. Corruption Laws in India
2. Professional Ethics
3. Code of Conduct
4. Nolan Principle
5. Ethics in International Relationship
5.1. Refugee Situation
5.2. Encampment
5.3. Displacement
5.4. Just War Theory
6. Aptitude and Foundational Values for Civil Services and Important Definitions

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CHAPTER-1
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1. What is ethics?
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Ethics is a system of moral principles. They affect how people make decisions and lead their
lives. Ethics is concerned with what is good for individuals and society and is also described
as moral philosophy.
The term is derived from the Greek word ethos which can mean custom, habit, character or
disposition.
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Ethics covers the following dilemmas:
How to live a good life?

Our rights and responsibilities
The language of right and wrong
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Moral decisions - what is good and bad?
Our concepts of ethics have been derived from religions, philosophies and cultures. They
infuse debates on topics like abortion, human rights and professional conduct. Ethics isn't just
an exercise for philosophers or intellectuals. It is at the core of everyday life. Being ethical is a
part of what defines us as human beings. We are rational, thinking, choosing creatures. We all
have the capacity to make conscious choices – although we often act out of habit or in line
with the views of the crowd. We could all make conscious and conscientious ethical choices if
we wanted to, Ethics doesn't always show the right answer to moral problems. Indeed more
and more people think that for many ethical issues there isn't a single right answer - just a set
of principles that can be applied to particular cases to give those involved some clear choices.
Some philosophers go further and say that all ethics can do is eliminate confusion and clarify
the issues. After that it's up to each individual to come to their own conclusions. It’s a process
of reflection in which people’s decisions are shaped by their values, principles and purpose
rather than unthinking habits, social conventions or self-interest.
Our values, principles and purpose are what give us a sense of what’s good, right and
meaningful in our lives and serve as a reference point for all the possible courses of action we
could choose. On this definition, an ethical decision is one made based on reflection about the
things we think are important and that is consistent with those beliefs.

2. What is Morality?
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Morality refers to an adopted code of conduct within an environment and a set of agreed
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rules for what is 'right' and 'wrong'. Morals have formed the spine of modern society,
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and every individual's conscience. The conceptions changed in time and take on a new
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meaning. For example, 'murder is immoral', but 'on the battlefield murder is permissible'. In a
way, morality is in sync with ethics. While one is abstract in understanding, the other is
defined and in the form of written code
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3. Difference between Ethics and Morality

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While morals define our character, ethics dictate the working of a social system. Ethics point
towards the application of morality.
In the wake of this understanding, national, social and workplace ethics are based on the
abstract moral codes adopted and adhered to by each member of the group. Ethics lay down a
set of codes that people must follow. Ethics are relative to peers, profession, community,
society and nation. Morals are and are dependent on an individual’s choice or beliefs or
religion and can mean doing the right or wrong thing. An example to help you understand the
difference would be: Abortion is legal and therefore medically ethical, while many people find
it personally immoral. Ethics can be relatively simple to follow, while applying morals can be
decidedly tougher. There can be a moral dilemma, but not an ethical one. While good morals
represent correct and upright conduct, ethics act more as guidelines. Ethics are applicable or
adhered to by a group or community or society, whereas morals relate to individuals.
As we can see from the above discussion that ethics and morals may seem similar, but are in
fact rather distinct. While morals constitute a basic human marker of right behaviour and
conduct, ethics are more like a set of guidelines that define acceptable behaviour and practices
for a certain group of individuals or society.
For more details regarding difference between Ethics and Morality watch our lecture at
ETHIXIFIED channel on YouTube.

4. Values
Values are individual beliefs that motivate people to act one way or another. They serve as a
guide for human behaviour. Generally, people are predisposed to adopt the values that they are
raised with. People also tend to believe that those values are “right” because they are the
values of their particular culture.
Ethical decision-making often involves weighing values against each other and choosing
which values to elevate. Conflicts can result when people have different values, leading to a
clash of preferences and priorities. Some values have intrinsic worth, such as love, truth, and
freedom.
Other values, such as ambition, responsibility, and courage, describe traits or behaviour that is
instrumental as means to an end. Value denotes the degree of importance of something or
action, with the aim of determining what actions are best to do or what way is best to live.
5. How values are different from Principles?
Principles are self-evident and — as part of most traditions and philosophies over the ages —
they’ve been woven into the fabric of societies throughout human history. They often concern
human behaviour and govern interactions between people.
Principles represent an objective reality that transcends cultures and individuals.

For example, fairness, integrity, and honesty.
A principle is a natural law like gravity. There are certain principles that transcend cultural
differences and do not change over time. They determine the ultimate outcomes or
consequences of behaviour and actions, as much as gravity determines that something will fall
when dropped.
In contrast, values are beliefs and opinions that people hold regarding specific issues or ideas,
and are ultimately internal, subjective, and malleable. They may change as demands or needs
change. If a given belief or opinion is something that might be altered if the conditions are
right, then it’s a value.

6. What is law?
Law is a system of rules and guidelines which are enforced through social institutions to
govern behaviour.
7. Similarity between Law and Ethics
Moral values - laws are made based on moral values of a particular society. They describe the
basic behaviour of human beings. In another word, laws represent the minimum standards of
human behaviours, that is, ethical behaviour.
Systems - Both laws and ethics are systems which maintain a set of moral values and prevent
people from violating them. They both provide people guidelines of what may do or what may
not do in certain situations. In a word, they exist in a purpose of making people benefit from
being members of a well-regulated society.
8. Differences between ethics and laws:
Source- Ethics comes from people’s awareness of what is right and what is wrong while laws
are written and approved by governments. It means that ethics may vary from people to
people because different people may have different opinions on a certain issue, but laws
describe clearly what is illegal no matter how people arguing.
Clarity- Ethics is not well defined but laws are defined and precise.
Punishment- Ethics can also be distinguished by looking at whether people are being
punished after they violate the rules. Nobody will be punished when they violate ethics; but
whoever violates laws is going to receive punishment carried out by relevant authorities.
9. Relation between ethics and laws:
Ethics and laws and closely related since laws represent minimum ethical behaviours of
human beings; but they are distinct from many aspects. Ethics provides people guidelines on
how to behaviour in order to create a peaceful society; but laws carry out restrictions through
punishment.
Sometimes ethics and laws do not necessarily have any overlap, but these two combined
define how people should behaviour in the society. An action can be illegal, but morally right.
For example, in ancient China, some people rob properties from rich people, and give it to

poor people, and it is considered to be morally right but be illegal. Similarly, an action that is
legal can be morally wrong. For instance, some people spend thousands of dollars on their
pets while some poor people on the street cannot have enough food.
Moreover, some laws are nothing to do with ethics, like cars should go on the left side of
roads. Lastly, ethics emphasizes more on positive aspects while laws are more concerned with
negative actions.
The law is different. It’s not a morality in the strict sense of the word because, at least in
democratic nations, it tries to create a private space where individuals can live according to
their own ethical beliefs or morality. Instead, the law tries to create a basic, enforceable
standard of behaviour necessary in order for a community to succeed and in which all people
are treated equally.
Because of this, the law is narrower in focus than ethics or morality. There are some matters
the law will be agnostic on but which ethics and morality have a lot to say. There is a
temptation to see the law and ethics as the same – so long as we’re fulfilling our legal
obligations we can consider ourselves ‘ethical’. This is mistaken on two fronts. First, the law
outlines a basic standard of behaviour necessary for our social institutions to keep functioning.
Secondly, there may be times when obeying the law would require us to act against our ethics
or morality. A doctor might be obligated to perform a procedure they believe is unethical or a
public servant might believe it’s their duty to leak classified information to the press. Some
philosophers have argued that a person’s conscience is more binding on them than any law,
which suggests to the letter of the law won’t be an adequate substitute for ethical reflection.

CHAPTER-2
1. Other Useful Terms for Civil Services Exam
1.1. Environmental ethics
Environmental ethics is the discipline in philosophy that studies the moral relationship of
human beings to, and also the value and moral status of, the environment and its non-human
contents. Ethicists in the field have several goals;
a) to challenge human-centred ways of thinking;

b) to explore eco-feminism and social ecology;
c) to integrate traditional philosophical models with current environmental issues; and
d) to promote an ethical (or at least thoughtful) approach to the environment.
Environmental Ethics is a relatively young field. Since around the 1930's, scientists and other
observant people began to seriously worry about the impacts of human activities on the Earth.
Interest in these issues became widespread in the 1960's, and in the '70's,
Ethics is important because its study forces people to consider how their actions affect others
and the environment. When people realize their effect, they are more likely to take steps to
change uncomfortable behaviours; for instance, they may decide to recycle, to be
compassionate towards animals, or to be an advocate for wilderness
1.2. Corporate/ Business Ethics
Business ethics are moral principles that guide the way a business behaves. The same
principles that determine an individual’s actions also apply to business.
Acting in an ethical way involves distinguishing between “right” and “wrong” and then
making the “right” choice. It is relatively easy to identify unethical business practices. For
example, companies should not use child labour. They should not unlawfully use copyrighted
materials and processes. They should not engage in bribery. However, it is not always easy to
create similar hard-and-fast definitions of good ethical practice.

a. Corporate social responsibility (CSR)
Corporate Social Responsibility is a management concept whereby companies integrate social

and environmental concerns in their business operations and interactions with their
stakeholders.
CSR is generally understood as being the way through which a company achieves a balance of
economic, environmental and social, while at the same time addressing the expectations of
shareholders and stakeholders. In this sense it is important to draw a distinction between CSR,
which can be a strategic business management concept, and charity, sponsorships or
philanthropy. Even though the latter can also make a valuable contribution to poverty
reduction, will directly enhance the reputation of a company and strengthen its brand, the
concept of CSR clearly goes beyond that.
Key CSR issues:
environmental management, eco-efficiency, responsible sourcing, stakeholder engagement,

labour standards and working conditions, employee and community relations, social equity,
gender balance, human rights, good governance, and anti-corruption measures.
1.3. Political Ethics
Political ethics concerns the actions taken by political society, i.e., it directs and regulates the
acts by which political society. The morality of the form which, under various aspects,
political society gives itself depends on its congruence with the common political good.
a. Dirty Hands
The ethical problems that public officials confront arise from two general features of public
office—its representational and its organizational character.
For the sake of those for whom officials act, the duties of office may permit and even require
officials to use force, lie, keep secrets, and break promises in ways that would be wrong in
private life. These and worse violations of our shared moral principles create what is known as
“the problem of DIRTY HANDS.” The problem originates in the world of kings and princes,
who for reasons of state transgressed the conventional morality of their time.

More recently, some political theorists have suggested that the leaders of established
democratic states may have hands that are no less dirty. In the most influential formulation, a
particular act of government may be exactly the right thing to do in utilitarian terms and yet
leave the man who does it guilty of a moral wrong.
(NOTE-We’ll discuss Utilitarianism in later chapters as well as in the class)
1.4. Personal ethics
Personal ethics concerns all of the actions performed by the individual as such, including those
concerning political society for example, paying taxes evaluating their consistency with the
good of human life taken as a whole; that is, evaluating their morality, which also includes the
virtue of justice.
1.5. Administrative ethics
Administrative ethics denotes the professional code of morality in civil service. They
constitute the moral fibre of civil servants. They regulate the conduct and behaviour of
different categories of civil servants. Thus, they provide „rules of the game.‟
The various elements or components of administrative ethics are:
1. Integrity
2. Loyalty to the nation
3. Honesty
4. Efficiency
5. Non-partisan attitude
6. Humbleness
7. Non-corruptness
8. Devotion to the duty
9. Sense of public good
10. Secrecy
11. Neutrality
12. Anonymity
13. Impartiality
14. Fairness
15. Sincerity

In India, all these elements of administrative ethics are contained in the various Civil Service
Conduct Rules.
The important ones are:

All India Services (Conduct) Rules, 1954; Central Services (Conduct) Rules, 1955; and
Railway Services (Conduct) Rules, 1956.
In addition to these, there are several rules and instructions dealing with particular situations
pertaining to Civil Servants.
The following points highlight the importance of (or, need for) administrative ethics:
1. Check the arbitrary activities of civil servants

2. Promote the sense of administrative responsibility
3. Establish and promote the correct relations between the citizen and the civil service
4. Cultivate high standards of conduct among civil servants
5. Preserve and mote social welfare, public interest and common good
6. Control that part of administrative power and discretion which cannot be controlled by
formal laws, methods and procedures
7. Improve the efficiency and effectiveness and administrative process
8. Strengthen the legitimacy and credibility of public administration
9. Stabilize and harmonize the relation between the civil servants and the political
executives
10. Foster and maintain high morals among all categories of civil servants
a. The observance of administrative ethics in civil service is determined by the various

factors, namely:
1. Precedents and traditions set by the top administrators

2. Communication patterns in the administrative system
3. Effectiveness of disciplinary action on the civil servants
4. Ethical standards and values existing in the society
5. Attitude of political bosses towards administrators
6. Precedents and traditions established by the ministers and legislators
7. The soundness of service conditions of civil servants particularly salary
8. Dynamics of internal relations in the organization
9. Soundness of training programmes organized to promote the professional consciousness
among administrators

10. Attitude of general public towards the administrators
b. Hindrances
The various factors, which hinder the observance of administrative ethics by the civil servants,
can also be called factors for maladministration, pathologies or ethical dilemmas. These
factors are stated as follows:
1. Corruption
2. Favouritism
3. Bribery
4. Indifferentism
5. Officiousness
6. Departmentalism (bureau philosophy)
7. Nepotism
8. Lawlessness
9. Political influence
10. External pressures
c. The Balancing act
Private life as well as professional, economic, and political life are equally moral realities.
Together with personal ethics there also exist professional ethics, economic ethics, social
ethics, and political ethics.
The importance of the issue can be understood if one considers, the life and development of
individuals including their personal ethical development presuppose certain social and
political conditions, according to which the State may, through means of coercion, require or
prohibit certain behaviour.
Within ethics not everything is political, nor is everything personal ethics or an application of
it.
Ethics can be seen from four directions: personal ethics, professional ethics, familial ethics,
and political ethics. Each of them is a moral knowledge, since ethics is a unitary knowledge,
but each of these parts has a specificity regarding its formal object, that is, each has its own

logic. For example the distinction between personal ethics and political ethics is based on the
way in which political society forms a whole: there exist actions of political society as such
which result from the collaboration between parties in view of the good of the political whole
(the common political good), but individuals and groups within political society retain for
their own actions and ends.
2. What are the Basic Principles of the Human Rights Framework?

The human rights framework protects civil, political, economic, social and cultural rights. But
no matter what kind of right is at issue, there are basic principles that are always part of human
rights standards and implementation. These principles include:
Universality: Human rights must be afforded to everyone, without exception. The entire
premise of the framework is that people are entitled to these rights simply by virtue of being
human.
Indivisibility: Human rights are indivisible and interdependent, which means that in order to
guarantee civil and political rights, a government must also ensure economic, social and
cultural rights (and vice versa). The indivisibility principle recognizes that if a government
violates rights such as health, it necessarily affects people’s ability to exercise other rights
such as the right to life.
Participation: People have a right to participate in how decisions are made regarding
protection of their rights. This includes but is not limited to having input on government
decisions about rights. To ensure human rights, governments must engage and support the
participation of civil society on these issues.
Accountability: Governments must create mechanisms of accountability for the enforcement

of rights. It is not enough that rights are recognized in domestic law or in policy rhetoric, there
must actually be effective measures put in place so that the government can be held
accountable if those rights standards are not met.
Transparency: Transparency means that governments must be open about all information and
decision-making processes related to rights. People must be able to know and understand how
major decisions affecting rights are made and how public institutions, such as hospitals and
schools, which are needed to protect rights, are managed and run.

Non-Discrimination: Human rights must be guaranteed without discrimination of any kind.

This includes not only purposeful discrimination, but also protection from policies and
practices which may have a discriminatory effect.
3. Ethical Theories
3.1 Teleological Theory
The word ‘teleology’ comes from the Greek ‘telos’ meaning ‘end’, ‘goal’ or ‘purpose’ and
‘logos’ meaning ‘logic’ or ‘reason’. Thus, teleology means thinking rationally about ends.
Teleological theory has been defended by British philosophers Jeremy Bentham and J.S. Mill.
It says that the basic or ultimate criterion or standard of what is morally right, wrong,
obligatory etc. is the consequences that are brought into being. The final appeal, directly or
indirectly, must be to the consequences produced, or rather to the comparative balance of good
over evil produced. Thus, an act is right if and only if it or the rule under which it falls
produces, will probably produce, or is intended to produce at least as great a balance of good
over evil as any available alternative; an act is wrong if and only if it does not do so. An act
ought to be done if and only if it or the rule under which it falls produces, will probably
produce, or is intended to produce a greater balance of good over evil than any available
alternative. However, it should be noticed that for teleologists, the moral quality or value of
actions is dependent on the comparative non-moral value of what they bring about or try to
bring about.
The drawback of the teleological theory is that it is very difficult to quantify the consequences
of actions. Moreover, terms such as ‘good’, ‘bad’, ‘right’ and ‘wrong’ are perceived and
interpreted differently by different persons
3.2 Deontological Theory
The word ‘deontology’ is derived from the Greek word ‘deon’ meaning ‘duty’ or ‘obligation’.
Deontological theories focus on certain fundamental duties that we have as human being such
as not committing murder or theft.
Kant is the foremost protagonist of the deontological principle/standard of justification in

modern Western European philosophy. According to deontologist the rightness of an action

depends on whether it accords with a rule irrespective of its consequences. Acts are right or
wrong in and of themselves because of the kinds of acts they are and not simply because of
their ends or consequences. Actions cannot and need not to be justified on grounds of their
alleged good or bad consequences for an individual or society.
The rightness of an act is derived from some features of an action itself, and not with reference
to its consequences. A moral action is right as a matter of principle. It is right or wrong in
itself. No consequences can make an act as right or wrong. The consideration of consequences
has no place and importance in the moral commitment of deontology.
Moral commitments or imperatives are unconditional and unqualified. They are essentially
innocent of consequences.
Deontological theories are of two kinds rule deontology and act deontology.
According to rule deontologists the morality of actions is determined by moral rules. For
example, it is wrong to lie as lying breaks the moral rule that prohibits lying. According to act
deontologists the morality of acts cannot be determined by rules alone, for rules can have
exceptions. If rules have exceptions, then the rightness or wrongness of each and every
particular act must be intuited. According to act deontologists the basic judgments of
obligation are all purely particular ones like “In this situation one should do so and so”. Each
case must be judged on its own merits, for no case is exactly like any other case.
4. Categorical Imperative
Kant is of the view that we cannot derive ethical conclusions from metaphysical or theological
knowledge of the good (which we lack) or from a claim that human happiness is the sole good
(which we cannot establish). We lack the basis for a teleological or consequentiality account
of ethical reasoning, which therefore cannot be simply a matter of means-ends reasoning
towards some fixed and knowable good.
“Kant proposes that reasons for action must be reasons for all.”
He insists that we can have reasons for recommending only those principles of action which
could be adopted by all concerned, whatever their particular desires, social identities, roles or
relationships. Correspondingly, practical reasoning must reject any principles which cannot be
principles for all concerned, which Kant characterizes as non-universalizable principles. Kant
gives this modal conception of practical reasoning some good names. He calls it the ‘supreme
principle of morality’ and the ‘categorical imperative’. He formulates this fundamental
principle of ethics in various ways.

‘Act only on that maxim (principle) through which you can at the same time will that it
becomes a universal law’.
The second formulation that has had and still has the greatest cultural resonance requires us to
treat others with impartial respect.
‘Treat humanity… never simply as a means, but always as an end’.
The categorical imperative is a universal moral principle that is directed by reason. To call it
categorical means that the law is not subject to contingencies or exceptions, and to call it an
imperative means that we must obey the directive.
A categorical imperative tells us to act in such a way that the maxim of our actions could be
raised to a universal law. It means that one’s actions should be able to be followed up by
everyone without resulting in any contradictions. For instance, Kant argued that suicide is an
immoral act because it cannot be universalized; moreover the integrity of moral life cannot be
maintained. It means that a categorical imperative always directs us to act with ultimate
respect for absolute value.
According to second categorical imperative we should act in such a way that we never use
ourselves or any other individual as a means to an end; rather, we must always respect each
other person’s dignity and worth. Kant claims that categorical imperative can be used to
justify the underlying principles of human duties. For example, we can show by reduction ad
absurdum argument that promising falsely is not universalisable. Suppose that everyone were
to adopt the principle of promising falsely: then there would be much false promising, trust
would be destroyed and many would find that they could not get their false promises accepted,
contrary to the hypothesis of universal adoption of the principle of false promising. A maxim
of promising falsely is not universalizable, so the categorical imperative requires us to reject
it. Parallel arguments can be used to show that principles such as those of coercing or doing
violence are not universalizable, and so that it is a duty to reject these principles
The third categorical imperative is “Kingdom of ends”.
It says to treat yourself and every other person as of equal intrinsic value; behave as a member
of an ideal republic in which each citizen is a sovereign and a subject, in which each is a
means and an end, in which each realizes his own good in promoting, the good of others. The
third formulation of categorical imperative demands that we recognize our own autonomy and
that of others.
Autonomy is based on the idea of self-government, which means the freedom consciously to
obey one’s own reason.

5. Virtue Ethics
Virtue ethics is associated with Greek philosopher Aristotle who used the term ‘virtue’ to
explain our moral obligations.
‘Virtue’ may be defined as any disposition of character or personality that an individual

desires in him or others. In others, virtues are those dispositions of character, which an
individual considers to be good. Virtue ethics is concerned with attaining these dispositions.
The theory emphasizes character development rather than the articulation of abstract moral
principles that guide actions.
Virtue ethics is also called ‘Golden Mean’. Aristotle advocated the Golden Mean. He believed
that moderation in life, as well as in eating habits best serves the individual. Moderation as
applied to ethics means operating somewhere between two extremes. Moral virtue is
appropriate location between two extremes. Journalistic concept of fairness reflects this idea.
Aristotle admits that virtue is not just a matter of the right amount, and that it is difficult to
bring all virtues and vices into his scheme:
‘anger and pity… may be felt both too much and too little, and in both cases not well; but to
feel them at the right times, with reference to the right people; with the right motive, and in
the right way, is what is intermediate and best, and this is characteristic of virtue’
According to Aristotle, moral virtue is concerned with feelings and actions, of which there can
be either too much, or too little, or the right amount –– ‘the mean’. Virtue is a matter of
sticking to the mean between opposite vices: for example, generosity lies between stinginess
and prodigality. There are no simple rules for deciding what the mean is –– it is not an
arithmetical average, but always ‘relative to us’. We need practical wisdom to hit the mean.
Aristotle tells you to harmonize the rational and non-rational decision or desire or state. A
virtue of character must be a ‘mean’ or ‘intermediate state’. Since it must achieve the
appropriate cooperation between rational and non-rational desires; such a state is intermediate
between complete indulgence of non-rational desires and complete suppression of them.
Aristotle tells to harmonize non-rational desires with practical reason. The mean in which
virtue lies must be determined by the sort of reason by which the prudent person would
determine it. Virtue aims at what is best.
One becomes good by becoming a good chooser or doer. This is not simply a matter of
choosing or choosing right actions but of choosing or doing them in the right way. Aristotle
says to harmonize two opposing desires. He says to harmonize two opposing desires. He says
to harmonize desires and judgments. In the virtuous, desire and judgment agree. So their

choices and actions will be free of the conflict and pain. Acquiring this position lies in mean
popularly called the ‘golden mean’. Choosing in this way is not easily done. It involves, for
instance, feeling anger or extending generosity at the right time, toward the right people, in the
right way, and for the right reasons

CHAPTER-3
1. Thinkers
1.1. Dr.B.R.AMBEDKAR
Dr. B.R.Ambedkar was a great champion of social justice in India. In his opinion the cause of
injustice in Indian society is caste.
In India Scheduled castes, scheduled tribes, other backward castes and religious minorities
face denial of their basic human rights at the hand of upper castes Hindus. Dr.Ambedkar
thought that all types of oppressions, denial, exploitation and injustices can be removed by the
state. In this regard he made many provisions in constitution of India for
SC/ST/OBC/Religious minorities, women and children and State has been given duty and
responsibility of protecting, promoting and safeguarding the interest of weaker sections of
society.
Dr.Ambedkar spoke on the eve of the signing into law of the Indian the constitution, on 25
November 1949,
“That on the 26 of January 1950, we are going to enter into a life of contradictions. In politics
we will have equality and in social and economic life we will have inequality. In politics we
will be recognizing the principle of one man one vote and one vote one value. In our social
and economic life, we shall, by reason of our social and economic structure, continue to deny
the principle of one man one value. How long shall we continue to live this life of
contradictions? How long shall we continue to deny equality in our social and economic life?
If we continue to deny it for long, we will do so only by putting our political democracy in
peril. We must remove this contradiction at the earliest possible moment or else those who
suffer from inequality will blow up the structure of political democracy which this assembly
has so laboriously build-up”
Dr.Ambedkar's view on social justice is based on the principle of social democracy and state
socialism which were meant to remove social and economic inequality in India respectively.

a. Social Democracy:
Dr.Ambedkar's principle of social democracy consist three concepts of justice namely

equality, liberty and fraternity.
These principles of equality, liberty and fraternity should not be treated as separated items in a
trinity. They form a union of trinity in the sense that to divorce one from the other is to defeat
the very purpose of democracy He said
“Political democracy cannot last unless there lies at the base of it social democracy. What
does social democracy mean? It means a way of life, which recognizes liberty, equality and
fraternity as the principles of life.”
Dr.Ambedkar believed that the root of untouchability is the caste system, the root of the caste
system is religion and the root of Brahminical religion is authorization of power to Brahmins
to exploit and discriminate weaker sections of society.
Dr. Ambedkar said that we can create social harmony through social democracy which has
been destroyed by the caste system and created hatred and hostility among different
communities.
b. State Socialism:
Dr.Ambedkar advocated the concept of state socialism in states and minorities. His concept of
state socialism is different from the concept of Marxist socialism. Marx says that all working
class unite against capitalist and wage war against capitalist.
Dr.Ambedkar's state socialism is not based on bloody revolution. He believed that bringing
socialism is the duty and responsibility of state. State shall provide protection against
economic exploitation and shall work towards making egalitarian society. To solve the
problem of economic exploitation, during the process of framing the Constitution of the
Republic of India, Dr.Ambedkar proposed to include certain provisions on fundamental rights,
specially a clause to the effect that the state shall provide protection against economic
exploitation

Dr.Ambedkar said “Caste is the monster that crosses your path, you cannot have political
reform, and you cannot have economic reform, unless you kill this monster”
Dr.Ambedkar shouldered the responsibility of making just society on state. He thought that
state will protect all weaker sections, women and children from the exploitation of powerful.
Further he thought that state shall make special provisions for the economic advancement of
weaker sections of society.
1.2. MAHATMA GANDHI
a. Gandhi's Talisman
"I will give you a talisman. Whenever you are in doubt, or when the self becomes too much
with you, apply the following test. Recall the face of the poorest and the weakest man
[woman] whom you may have seen, and ask yourself, if the step you contemplate is going to
be of any use to him [her]. Will he [she] gain anything by it? Will it restore him [her] to a
control over his [her] own life and destiny? In other words, will it lead to swaraj [freedom]
for the hungry and spiritually starving millions?
Then you will find your doubts and yourself melt away."
- One of the last notes left behind by Gandhi in 1948, expressing his deepest social
thought. Source: Mahatma Gandhi [Last Phase, Vol. II (1958), P. 65
b. The relevance of Mahatma Gandhi
Mahatma Gandhi stands in a category of his own. He too was an inventor but of a different
kind, an inventor of a unique way of protest, of struggle, of emancipation and of
empowerment. His general-ship lay not in making war but in waging peace. His weaponry
was not arms and ammunition but "truth force", "satyagraha" as he called it. The moral
universe was his field of action. He explored a whole new dimension of the human psyche, its
capacity to willingly accept suffering, even unto death, not to attain the kingdom of heaven,
but a better world here and now, by bringing about social and political change.
On June 7, 1893, a young Indian barrister, Mohandas Karamchand Gandhi, was evicted from a
train at Pietermaritzburg station for being a non-white. A spark was lit which was to change
the course of world history.

On September 11, 1906, Mohandas Karamchand Gandhi launched the first Satyagraha
campaign from the Empire Theatre in Johannesburg. He issued a clarion call for nonviolent
resistance against racial discrimination, oppression and injustice. He described Satyagraha as
a force born of truth and the love of nonviolence, a moral equivalent of war.
After 21 years in South Africa where his views took shape and were tested and refined, he
carried the torch of Satyagraha to India. The world saw with amazement how this unique
technique energized millions of men and women to bring a mighty empire to its knees.
Mahatma Gandhi, the person was a many-sided personality to an unusual degree. He was a
man of peace who did not hesitate to fight for what he believed to be right. He was a political
strategist who shunned conventional politics and held no office. He was a thinker and a
philosopher who was, first and foremost, a man of action. He was extraordinarily pragmatic
and adapted himself to changing situations without compromising or abandoning his basic
values. Mahatma Gandhi respected tradition. Yet, he was also an iconoclast. He was deeply
religious. But his was a religion that drew from every faith, a religion that was all-inclusive.
He embodied spirituality. But his was a spirituality rooted in an abiding concern for the poor
and the deprived, of service to and empowerment of the disadvantaged and underprivileged.
He was impatient for cataclysmic change. Yet, he shunned violence in any form as an
instrument to force the pace of change. In his own words “non-violence is mightier than the
mightiest weapon of destruction, devised by the ingenuity of man”.
The popular picture of Gandhi is that of a highly solemn and earnest person. His mission was
indeed a lofty one but his personality was full of lightness and humour. Once, reacting to
criticism that he was wearing merely his usual loin cloth, sandals and shawl when invited to
tea by King George and Queen Mary, he said, "The King had enough on for both of us."
Although Mahatma Gandhi was a true revolutionary, he was that rare exception a
revolutionary who could laugh. A common response to Mahatma Gandhi, to Gandhian
thought, word and deed is that it was extraordinarily effective given the times in which he
lived. Today’s world, it is often argued, is dramatically different, and while Mahatma Gandhi
is certainly worthy of continued admiration and awe, it would be naive and unrealistic to
expect his methods to be effective today.
c. Relevance of Gandhian philosophy in modern times (Very Important Topic)
New threats to peace, harmony and stability have emerged. And it is one of the paradoxes of
the 21st Century that while the establishment of peace has become the world’s single greatest

imperative, the traditional instruments of preserving peace have been found to be increasingly
ineffective. Whether it is ethnic nationalism or religious chauvinism, economic inequality or
military might - all of them powerful drivers of conflict in today’s world, there is no doubt that
we are in great need of a new paradigm for solving conflicts. Today, we face the challenge
posed by continuing confrontation in the name of religion and ethnicity. At its worst, this is
terrorism, which inflicts untold suffering on innocent women, men and children. We confront
also the challenge of growing inequality both within and amongst nations. Economic
disparities are accentuated by lack of access to education, health and food security. To these
are now added the new threat of environmental degradation and climate change, as well as
new diseases like HIV-AIDS.
The question to ask is not whether Mahatma Gandhi is relevant or not. The real issue is
whether we have the courage and strength of mind to follow in his footsteps, whether we are
prepared to live our lives by what he preached and most importantly, practiced.
The simple truth is that instead of diminishing in relevance, Mahatma Gandhi has actually
become all the more pertinent in the 21st century. Whichever the challenge we confront, you
can be sure that the Gandhian way is a real, live option, an option that informs and
illuminates.
But we would be doing him great injustice if we didn’t interpret, in contemporary terms, what
he spelt out in the context of his times. He would have wanted us to experiment and find our
own way without compromising our fundamental beliefs.
d. Mahatma Gandhi bequeathed to us three guiding principles:
1. Ahimsa (or nonviolence),

2. Satyagraha (or the force born of truth and nonviolence) and
3. Sarvodaya (or upliftment of all).
It is the value of these principles that we have to rediscover if we want to deal effectively with
today's challenges. Let us take the challenge of inequality first.
The essence of Mahatma Gandhi’s political philosophy was the empowerment of every
individual, irrespective of class, caste, colour, creed or community.
To him, extreme poverty was itself a form of violence. Democracy has become the preferred
form of government in the 21st century, yet sadly his "notion of democracy" is far from being
universally accepted. We now recognize that political liberty must go hand in hand with
economic progress. But to be truly meaningful, this growth has to be equitable. As with
political power, a few cannot enjoy the gains of economic progress, while the many do not get
their due share. Economic growth has also to be consistent with the imperatives of

environmental conservation and stewardship. But sustainability does not mean that vast
numbers of people are denied better material well-being and living standards.
e. What is the Gandhian perspective on economic growth?
It is that wealth created and generated must contribute, first and foremost, to a larger social
purpose and cause. By stating this in today’s world, we do not negate the principles of profit
and commerce. But we do underline the need to use a part of the wealth created, to better the
quality of life of those whose voices remain unheard. Observing the rush to consumerism that
is so evident today, Mahatma Gandhi would also most likely have reminded us that a
modicum of austerity would not be out of place. For many, Mahatma Gandhi was and
continues to be the ultimate touchstone of moral authority. This means judging all our actions
in word and deed, on the touchstone of public purpose. Public purpose itself has to be judged
against the yardstick of the welfare and well-being of the poorest and most deprived in the
land.
f. What is the Gandhian perspective on conflict resolution /terrorism?
Mahatma Gandhi would give primacy to the search for the underlying causes of conflict.
Violence can be wanton and senseless. But often, conflicts can be symptoms of a deeper
malaise that needs to be understood. This is not to romanticize violence. Mahatma Gandhi
never did. But it is to analyze why it occurs and address it at its very source and root. The
political discourse, these days, is centred on a global war on terror. And indeed, terrorists who
target innocent men, women and children deserve no quarter. But today’s enemies are not just
individuals; they are also ways of thinking and perceiving the world itself. Countering
violence with even more violence does not provide a durable solution. Whatever else
Mahatma Gandhi may have done in our circumstances, surely strengthening the well-springs
of discourse and dialogue must play a central part in it. And he would have gone even further.
He would have looked within himself. For him, external engagement went hand in hand with
internal interrogation. In reaching out, he would first and foremost have asked himself the
question, "to what extent am I myself responsible"? If democracies are going to wage a war

against terrorism, the measures that are adopted, should be consistent with and not contrary to
the values of democracy. This is in keeping with the Gandhian consonance of ends and means.
There are many causes that I am prepared to die for, he said,
“…..but no causes that I am prepared to kill for.”
g. What would the Gandhian perspective be on religious extremism?
Actually, Mahatma Gandhi would straightway and summarily reject the very idea of such a
clash. He never accepted the exclusivist approach to religion, culture or civilization. Mahatma
Gandhi fervently believed in the pivotal role of religion in every-day life. He saw it as an
ethical and moral mooring to all our actions, private and public. But his was a faith that drew
from every religion, a faith that was all-inclusive. When asked about his religious belief, he
said,
"Yes I am a Hindu. I am also a Christian, a Muslim, a Buddhist and a Jew".
Conflict and inequality seem an inevitable part of the human condition. Mahatma Gandhi’s
greatest lesson to the world was that this need not be destructively so. Conflicts can be
resolved and inequalities can be contained. But without worthy means, worthy ends can never
be attained. All around us, we witness that violent means do not bring about lasting change
that violence cannot bring about peace. Violence only begets violence and spirals on.
As the contemporary society delves on the meaning of life amidst the plethora of complex
problems it has to negotiate in their daily lives, the life and philosophy of Mahatma Gandhi
offer a powerful avenue to discern on what path to tread. Developing understanding of the
multi-dimensional thoughts and philosophy of Mahatma Gandhi offers great opportunities to
negotiate the challenges of modern day society.
In the backdrop of the materialistic culture that dominates our world, Gandhi’s idea of simple
living and strong faith in the power of truth and nonviolence can be the guiding light for a
generation which more often seems to getting diverted from the road of values and ethics.
Mahatma Gandhi’s five pillars of nonviolence:
1. Respect
2. Understanding

3. Acceptance
4. Appreciation
5. Compassion
are basic to our existence.
These are simple habits and if we all start trying to nurture these, we could make a difference
in the world. By inculcating these habits we can not only be happy ourselves but also make
others happy. The Mahatma’s faith in the power of nonviolence can be reflected by this quote
of his,
“Nonviolence is the first article of my faith. It is also the last article of my creed.”
h. Gandhi for Contemporary society
For the contemporary society, following the ideals of truthfulness is another important
challenge. Here again the Mahatma’s prescriptions on the power of truthfulness gives us the
direction of what path to follow. On the essence of truth, Gandhi had said,
“An error does not become truth by reason of multiplied propagation, nor does truth
become error because nobody sees it. Truth stands, even if there be no public support. It is
self-sustained.”
This is an apt reminder for all of us to stand by truth by all means.
One of the greatest lessons we learn from Mahatma Gandhi was his deep faith in the goodness
of every individual and his unflinching belief that humanity is proceeding towards well-being.
His strong belief on humanity is reflected as,
“You must not lose faith in humanity. Humanity is an ocean; if a few drops of the ocean
are dirty, the ocean does not become dirty.”
As the world is grappling the challenges of nature and climate change, it is time to revisit
Gandhi’s Cosmo centric approach to human beings. For Gandhi, we human beings are
interconnected to all facets of the universe and cannot live in isolation. He stressed that all
lives were sacred and gave immense importance to limit one’s greed. He had rightly said,
“The earth, the air, the land and the water are not an inheritance from our fore fathers but
on loan from our children. So we have to handover to them at least as it was handed over to
us.”

Deep understanding of the Mahatma’s Cosmo centric approach to human beings are needed
more than ever before to ensure contemporary society is able to find sustainable solutions to
the ever increasing problem of biodiversity conservation and greed. Gandhism is a body of
ideas that describes the inspiration, vision and the life work of Mohandas Gandhi. It is
particularly associated with his contributions to the idea of nonviolent resistance, sometimes
also called civil resistance. The two pillars of Gandhism are truth and non-violence.
i. Ahimsa
Jains believe that the only way to save one's own soul is to protect every other soul, and so the
most central Jain teaching, and the heart of Jain ethics, is that of ahimsa (non-violence).
Ahimsa is often translated simply as non-violence, but its implications are far wider; it is more
than not doing violence, it is more than an attitude, it is a whole way of life. Modern concept
also includes the positive elements of working for justice, peace, liberation, and freedom, if
doing so does not involve violence.
Mahatma Gandhi was a famous advocate of Ahimsa, as it informed his policy of passive
resistance, satyagraha (combining the Sanskrit terms for 'truth' and 'holding firmly') - which he
adopted towards the occupying British forces during the period leading up to Indian
independence.
Gandhiji said,
“I have found that life persists in the midst of destruction. Therefore, there must be a higher
law than that of destruction. Only under that law would well-ordered society be intelligible
and life worth living. If that is the law of life, we must work it out in daily existence.… I
have found that the subtle law of love has answered in my own life as the law of destruction
has never done.”
The Gandhian concept of nonviolence is not confined to resistance from the practice of
violence. It involves removal of hatred, animosity, revengefulness and any ill-feeling or
violence from the mind. To that extent, non-violence is an expression of the tremendous
power of the mind and soul over brute force of the arrogant ignorant, unaware of the subtle
power of virtues and love. One must uproot violence entirely from the heart with the all-
embracing power of love, not as a matter of convenient political policy but as a matter of
uncompromising principle. Every problem would lend itself to a solution if we are determined
to make the law of truth and non-violence the law of life.

Gandhiji held that disputes and bloodshed in the name of religion was the height of ignorance.
“Religion does not mean sectarianism. It means a belief in ordered moral government of
the universe,” he said. Permanent peace can come only through the Gandhian way of truth
and non-violence.
Ahimsa as per Jainism Philosophy
The first fundamental way of living is non-violence as Lord Mahavira said, “Ahimsa Paramo
Dharma”. The all-inclusive aspect of non-violence depicts three essential ethics in day to day
living, namely
Non-hurting — This is the grossest form of non-violence explaining no physical hurt

towards any form of life, knowingly or unknowingly. Being a human is the most
valuable life as it has the power to save others from hurt. So, Ahimsa, in its grossest
forms indicates not causing physical hurt, damage or injury to anyone.
Non-harming — This is the subtler form of Ahimsa expressing no intention of harming
others, knowingly or unknowingly. A human, in the state of ahimsa (violence) tends to
think negative for the others who are different from their one way of living and
thinking. So, non-violence at subtler level means not harnessing the feelings of harm
and vandalism towards any life form.
Non-hating — The subtlest form of non-violence is not to stay in the state of hatred
towards any person-place-thing. We continually nurture the state of mind that is full of
hatred and enmity towards the people, things and situations around, even knowing that
we can’t change much about them. This hostile feeling of hatred actually causes unrest
and disharmony amongst our own self. So, the subtlest form of non-violence is not to
hate any form of life and live in accord to whatever life brings to us. This doesn’t mean
withdrawing ourselves from any self effort but it emphasise on dropping hatred from
any efforts as per Jainism
j. Sarvodaya
Sarvodaya is a Gujarati term that roughly translates into “well-being for all,” “progress for
all,” or “universal uplift.” It was first coined by Mahatma Gandhi, who altered and combined

the Sanskrit root words sarva (all) and udaya (uplift), creating a concept that would define his
political philosophy and, later on, his movement.
Gandhi developed this idea upon reading a book on political economy, Unto This Last, by
English social thinker John Ruskin. The controversial tract discussed topics of social justice
and egalitarianism, and was among the first to introduce the notion of a “social economy” – an
economic sector distinct from the public and private sectors – government and business – that
included charities, non-governmental organizations, non-profits, and cooperatives.
Gandhi was greatly inspired by it, as he noted in his autobiography: “I determined to change
my life in accordance with the ideals of the book.” Indeed, the great activist drew from its
message three central tenets:
That the good of the individual is, contained in the good of all.
That a lawyer’s work has the same value as the barber’s in as much as all have the same right
of earning their livelihood from their work; That a life of labour, i.e., the life of the tiller of the
soil and the handicraftsman is the life worth living.
Gandhi reflected upon these concepts: “The first of these I knew. The second I had dimly
realized. The third had never occurred to me. Unto This Last made it clear as daylight for me
that the second and third were contained in the first. I arose with the dawn, ready to reduce
these principles to practice.” He paraphrased and translated the main ideas of the book and
titled it Sarvodaya.
Despite these origins, he eventually developed the concept into his own distinct ideology and
philosophy: Sarvodaya was an attempt to develop India into a just and prosperous society, one
defined by the dignity and respect of labour, socioeconomic equality, cooperative self-
sufficiency, and individual liberty. It is often forgotten that Gandhi wasn’t only aiming to free
India, but to improve it’s society, a project that was perhaps as every bit as ambitious and
crucial.

1.3. SWANI VIVEKANANDA
12th January 1863 was the day, Narendranath was born. Swamiji would have had the same
message if he was alive today; he would have used a different language but am sure his
tonality and his enthusiasm would have been the same.
He propagated Karma Yoga as the best Yoga for the youth. Today’s youth wants quick
buck.Vivekananda’s politics and economics are all to be found in his social philosophy. And
in this domain we encounter Vivekananda as the messenger of modern materialism. Kant is
the father of modern materialism for the west. Vivekananda is the father of modern
materialism for India.
India, like Europe, was in need of a man who could say with all honesty he could command
that.
Prakriti was no less sacred than Purusa and that the pursuit of material science and material
prosperity was as godly as that of the science and activities bearing on the soul. Vivekananda
had been a rationalist and a deist, though he fancied that he was atheist.
His early religious associations were with the Brahmo-Samaj.RamkrishnaParamahasa

attracted; however; many members of the Brahmo-Samaj by his great psychic powers and
more particularly by his passionate love of God.
Real freedom is achieved not through war, but through peace. War or renunciation or isolation
has a place no doubt in the scheme of life, but only a temporary place as a means to the
attainment of the ultimate end which is not perpetuation of the inevitable conflict of evolution.
Freedom, again, is one. Freedom from the domination of our passions and appetites is the first
step in the realization of the ideal.
Freedom from the fear of brother-man is the next step.
Freedom from the domination of any external authority must follow next.
In this way from personal freedom, through social freedom including political freedom, man
must attain his real freedom. And when he attains it, he realizes, finally, that he and his God
are one. This is really the message of his Master to the modern world.

Vivekananda greatest service is the development in his teaching of the finest features of Indian
culture.
Vivekananda said that there was the power of Brahman in every man that Narayana (i.e. God)
wanted to have our service through the poor. Gospel showed the path of infinite freedom from
man’s tiny egocentric self beyond the limits of all selfishness. This was no sermon relating to
a particular ritual, nor was it a narrow injunction to be imposed upon one’s external life. This
naturally contained in it protest against untouchability -not because that would make for
political freedom, but because that would do away with the humiliation of man-a curse which
in fact puts to shame the self of us all. Vivekananda’s gospel marked the awakening of man in
his fullness and that is why it inspired our youth to the diverse courses of liberation through
work and sacrifice.
Vivekananda, while discussing the universality of religion and the existence of many religions
with the following words,
“Our watch word will be acceptance and not exclusion, not only toleration, but acceptance.
Toleration means that I think that you are wrong and I am just allowing you to live. I
believe in acceptance. I accept all religions that were in the past and worship them all. I
worship God with every one of them, in whatever form they worship Him. I shall go to the
Mosque of the Mohammedan; I shall enter the Christian’s Church and kneel before the
Crucifix; I shall take refuge in a Buddhist temple, where I shall take refuge in Buddha and
in his Law. I shall go into the forest and sit down in meditation with the Hindu, who is
trying to see the Light which enlightens the hearts of every one.”
His profound belief in the acceptance of all religions rested on the intellectual side on the
Advaita interpretation of the Vedanta and recognition of the legitimacy of all kinds of Yoga
prescribed by the Hindu scriptures for the attainment of God. And on the emotional side it
rested on love of God which transcends all human differences and includes all human beings
in it scope. His great contribution was of course practical Vedanta which led to the same ethos
and conduct for all human beings, irrespective of the nature of the belief in God and the kind
of Yoga which was preferred for reaching Him.
Religious education is a vital part of a sound curriculum. Vivekananda considered the Gita,
the Upanishads and the Vedas as the most important curriculum for religious education. For
him, religion is self-realization. It is not only for the individual’s development but also for the
transformation of total mankind. The true religion cannot be limited to a particular place of
time. He pleaded for unity of world religion.

a. Ethics and Religion
To Vivekananda, ethics and religion are one and the same. God is always on the side of
goodness. To fight for goodness is to serve to God. The moral and religious educations
develop the self-confidence among the young men and women. The essential characteristic of
the educational philosophy of Swami Vivekananda are idealism, naturalism and pragmatism.
Swami Vivekananda an idealist at heart.
Shri Aurobindo wrote in 1916,
“Vivekananda was a soul of puissance if ever there was one, a very lion among men, but the
definitive work he has left behind is quite incommensurate with our impression of his
creative might and energy. We perceive his influence still working gigantically, we know not
well how, we know not well where, in something that is not yet formed, something leonine,
grand, intuitive, upheaving that has entered the soul of India and we say, ‘Behold,
Vivekananda still lives in the soul of his Mother and in the souls of her children.’”
In 1949, India’s first Prime Minister, Jawaharlal Nehru, noted,
“I do not know how many of the younger generation the speeches and the writings of
Swami Vivekananda read. But I can tell you that many of my generation were very
powerfully influenced by him and I think that it would do a great deal of good to the present
generation if they also went through Swami Vivekananda’s writings and speeches, and they
would learn much from them.”
Nehru concluded,
“Men like Sri Ramakrishna Paramahansa, men like Swami Vivekananda and men like
Mahatma Gandhi are great unifying forces, great constructive geniuses of the world, not
only in regard to the particular teachings that they taught, but their approach to the world;
and their conscious and unconscious influence on it is of the most vital importance to us.”
Vivekananda’s vision of SEVA was not one of mere charity, but was a more radical vision of
enabling the self-empowerment of the poor, primarily through education. As Vivekananda
writes,
“The only service to be done for our lower classes is to give them education, to develop their
lost individuality. That is the great task between our people and princes. Up to now nothing
has been done in that direction. Priest-power and foreign conquest have trodden them down
for centuries, and at last the poor of India have forgotten that they are human beings. They
are to be given ideas; their eyes are to be opened to what is going on in the world around

them; and then they will work out their own salvation. Every nation, every man and every
woman must work out their own salvation. Give them ideas—that is the only help they
require, and then the rest must follow as the effect.”
This emphasis on self-empowerment was deeply influential upon Mohandas K. Gandhi, who
translated it into his concept of Swaraj, or self-rule. Through Gandhi, Vivekananda’s
philosophy of service and human empowerment would influence human rights struggles
across the globe, including the American Civil Rights movement led by Martin Luther King,
Jr.
Swami Vivekananda said,
“We speak of many things, but never implement them. Why it is so? It is due to a weak
brain and a weak physic. It is, therefore, essential to strengthen both - our mental as well as
physical health. Our young men must be strong. Religion will come afterwards. You will be
nearer to heaven through football than through a study of the Gita. You will understand
Gita better with your biceps and muscles. You will understand the mighty genius and the
mighty strength of Krishna better with a little of strongh blood in you",
Swami Vivekananda said. Physical exercise helps to keep energy flowing through the naadis.
This, in turn, helps to generate more and more negative ions which raise our immunity, and
strengthens the mind by generating more 'feel-good' hormones that make us alert and active.
1.4. JYOTIRAO GOVINDRAO PHULE
Jyotirao Govindrao Phule occupies a unique position among the social reformers of
Maharashtra in the nineteenth century. While other reformers concentrated more on reforming
the social institutions of family and marriage with special emphasis on the status and right of
women, Jyotirao Phule revolted against the unjust caste system under which millions of
people had suffered for centuries and developed a critique of Indian social order and
Hinduism. During this period, number of social and political thinkers started movement
against such systems and methods. These thinkers aimed at upliftment of the status of women
socially, economically, educationally and politically. Of these socio-political thinkers
Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar

Chandra Vidyasagar, and such other have organized movement for striving equality for dalits,
backward classes and women.
As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. He
was in the real sense a great thinker finder of truth. He was of the view that every individual
should search for the truth and mould accordingly, only then the human society can remain
happy. He said that British rule provided an opportunity for the masses to get themselves
liberated from the slavery of the Brahmins. But at the same time, he also criticized the British
bureaucracy for its policy of supporting higher education and for its tendency to rely upon
Brahmin subordinates. Interestingly, Mahatma Phule nurtured a favourable perspective of the
British Rule in India because he thought it at least introduced the modern notions of justice
and equality into the Indian society. He also criticized the economic policy of the British rule
in many respects it was unfavourable to the poor peasants. He suggested a number of solutions
to improve the conditions of the agriculture sector. In place of exploitative Indian social order,
Phule wanted to establish a society founded on principles of individual liberty and equality
and in place of Hinduism he would have liked to put universal religion.
Jyotirao Phule can be interpreted as an Indian philosopher who transformed traditional

philosophy by turning to the practical and social problems of inequality and oppression. One
can read him as a thinker who separated himself from the metaphysical roots of Indian
systems of philosophy like Yoga, Vedanta and Buddhist Philosophy to give these systems
social meaning from the point of view of the ordinary person. Yoga philosophy has a practical
emphasis where it believes that mental-concentration and control leads to individual
transformation of the mind and body.
Although Jyotirao’s philosophy would not agree with some of the metaphysical assumptions
in Yoga such as the satva, rajas and tamas, his philosophy has some similarities with Yoga.
For Jyotirao mental concentration is replaced by social concentration on problems that distract
society from its democratic ideals. He recommends the practice of values like Samata,
Badhutava, and Svatantrya to transform the whole social structure. In yoga philosophy
transformation is individual but in Jyotiba philosophy transformation is not for individual but
for all.
It is worth comparing Phule’s perspective on gender and modernity with that of Mill, the
British philosopher, economist, moral and political theorist, and administrator. Mill was one
the most influential English-speaking philosopher of the nineteenth century. Several thinkers
like Ranade, Agarkar and Ambedkar have been influenced by his philosophy. Mill’s views
reflect the need for reforming the socio-political body from the liberal political view of society
and culture. The overall aim of his philosophy is to develop a positive view of the universe

and the place of humans in it, one which contributes to the progress of human knowledge,
individual freedom and human well-being. It is in this context that he suggests,
“There is a need to reform the condition of women through their education in which
rationality plays a central role.”
Phule similarly believed that society has to adopt a liberal philosophy, in which orthodox
customs are abolished. Like Mill he maintained that women have a crucial role to play in the
creation of such a society through the development of their rational faculties through
education. However, Phule’s normative ground for social criticism differed from Mill.
He critiqued caste-based and gender based oppression on the basis of his commitment to
equality and freedom. Thus Phule did not advocate Mill Utility principle –of greatest
happiness for greatest number -as key foundation of social reform. Rather Phule was
committed to the equal worth and freedom of all human peoples. Hence, for Phule differences
that come from hierarchic of caste and gender should be rooted out.
Jyotirao Phule’s social thoughts are based on humanism. It is based on the values like equality,
Justice and tranquillity. He spread value based system through his work and thought. Our
country is independent still independent values are not there in our society. Reason is Varna
and caste system is still follow in some part of our country. Jyotirao’s humanism is true and
modern. In modern civilization every individual should follow his humanism.
1.5. SRI AUROBINDO
Sri Aurobindo's philosophy aims at ascending to the spirit and again descending to normal
existence to transform it.
According to Sri Aurobindo, mind is the highest term reached in the path of evolution till now
but has not yet reached its highest potency and calls current mind as an ignorance seeking
truth, but he also states that even though the human being is treading in ignorance there is in
every human being a possibility of divine manifestation.
Sri Aurobindo states that there is a possibility to open oneself to higher divine consciousness
which would reveal one's true self, remain in constant union of divine and bring down a higher
force, which he names as Superamental force which would transform mind, life and body. To
realise the above has been the main objectives of Sri Aurobindo's yoga.

Sri Aurobindo explained that Man is born an ignorant, divided, conflicted being; a product of
the original in conscience inherent in Matter that he evolved out of. As a result, he does not
know the nature of Reality, including its source and purpose; his own nature, including the
parts and integration of his being; what purpose he serves, and what his individual and
spiritual potential is, amongst others. In addition, man experiences life through division and
conflict, including his relationship with others, and his divided view of spirit and life.
The Life Divine is a combination of summarisation of the letters published in Arya and
interpretation of Isha Upanishad and is one of Sri Aurobindo's major philosophical opuses. It
tries to decipher the process of evolution and nature of reality and to give a metaphysical
interpretation of Upanishads along with his own experiences. It is divided into two parts, the
first explaining nature of reality and the second part on knowledge and evolution.
In the first part disseminating creation and the nature of reality, analysis about human
aspiration and current system of spirituality, there repercussions in understanding of reality,
proposes different levels of reality and in eventuality of the humans rising to these different
levels of reality. The analysis the interplay of reality and the nature of human and the second
part describes evolution and knowledge, how the knowledge has been interpreted and the
reason for the way it is. Finally hints of existence of a higher consciousness which would
include all in reality and make sense of everything in reality, and calls this as a possible
bringing down of Divine life on earth.
Sri Aurobindo believed that the highest truths, the truth contained of science and religion were
already contained in Vedas. The Gita and the Upanishads are nothing but a logical
continuation of the Vedas.
He believes in traditional concept of man and accepts the classical views about the union of
individual soul with supreme soul. Integralism is possible through transformation, according
to Sri Aurobindo. Yoga divides the whole man bringing down the super mind to transform the
human mind, life and body. The moment this aims get fulfilled man becomes a superman. Sri
Aurobindo aimed at gradual spiritualization of the society. He welcomed an age of super mind
where the realization of good freedom and unity will predominate in all social groups. We can
achieve the unity will predominate in all social groups. We can achieve the unity of human
race through integral living and through development of integral personality. Sri Aurobindo's
philosophy is based on an experienced Integralism. It is a synthesis of idealism, realism,
pragmatism and spiritualism.
The guiding principles of Sri Aurobindo’s education philosophy were the awakening of the
individual as a spiritual being. It should be related to life truth and self-mastery by the child.
Sri Aurobindo made a five-fold classification of human nature i.e.

1. The physical
2. The vital
3. The mental
4. The psychic
5. The spiritual
corresponding to five aspects of education – physical education, vital education, mental

education, psychic education and spiritual or superamental education.
Physical education includes control over physical functions, harmonious development

of physical movements, over powering physical limitations and the awareness of body
consciousness. Sri Aurobindo lays stress upon games and sports because he felt that
these were essential for renewing energy.
Vital education was the most important point in integral education. Sri Aurobindo
called the vital being of man – the life nature made up of desires, sensations, feelings,
passions, reaction of the desire – soul in man and of all that play a possessive and other
related instincts, anger, fear, speed etc. that belong to this field of nature.
Mental education included cognition, ideas and intelligence. The unique contribution of
Sri Aurobindo regarding mental education was that ideas should be continually
organized around a central thought.
Psychic education was the special contribution of Sri Aurobindo to education systems.
The key to an integral personality was the discovery of man’s psychic nature.
Spiritual and Supramental education gives more importance to the growth of the spirit
than intellectual, moral or even religious education.
The educational theory of Sri Aurobindo aimed at the development of the latent powers of the
child, training of six senses, training of logical faculties, physical education, and principle of
freedom, moral and religious education and above all, training for the spiritualization of the
individual.
1.6. Charvaka School
Brihaspati is supposed to be the founder of the Charvaka School of philosophy. It finds

mention in the Vedas and Brihadaranyka Upanishad. Thus it is supposed to be the earliest in
the growth of the philosophical knowledge. It holds that knowledge is the product of the
combination of four elements which leaves no trace after death
Charvaka philosophy deals with the materialistic philosophy. It is also known as the Lokayata
Philosophy – the philosophy of the masses. According to Charvaka there is no other world.

Hence, death is the end of humans and pleasure is the ultimate object in life. Charvaka
recognises no existence other than this material world. Since God, soul, and heaven, cannot be
perceived, they are not recognised by Charvakas. Out of the five elements earth, water, fire,
air and ether, the Charvakas do not recognise ether as it is not known through perception. The
whole universe according to them is thus consisted of four elements.
2. Jain Philosophy
Like the Charvakas, the Jains too do not believe in the Vedas, but they admit the existence of a
soul. They also agree with the orthodox tradition that suffering (pain) can be stopped by
controlling the mind and by seeking right knowledge and perception and by observingthe right
conduct. The Jaina philosophy was first propounded by the TirthankaraRishabhaDeva. The
names of Ajit Nath and Aristanemi are also mentioned with Rishabha Deva.There were
twenty-four Tirthankara who actually established the Jainadarshan. The first Tirthankara
realised that the source of Jaina philosophy was Adinath. The twenty-fourth and the last
Tirthankara was named VardhamanMahavira who gave great impetus to Jainism. Mahavira
was born in 599 BC. He left worldly life at the age of thirty and Leda very hard life to gain
true knowledge. After he attained Truth, he was called Mahavira. He strongly believed in the
importance of celibacy or Brahamcharya.
2.1 Seven Kinds of Fundamental Elements
The Jainas believe that the natural and supernatural things of the universe can be traced back
to seven fundamental elements. They are jiva, ajivaa, astikaya, bandha, samvara, nirjana,
and moksa.
Substances like body which exist and envelope (like a cover) are astïkaya.
Anastikayas like ‘time’ have no body at all. The substance is the basis of attributes (qualities).
The attributes that we find in a substance are known as dharmas.
The Jainas believe that things or substance have attributes. These attributes also change with
the change of kala (time). From their point of view, the attributes of a substance are essential,
and eternal or unchangeable. Without essential attributes, a thing cannot exist. So they are
always present in everything. For example, consciousness (chetana) is the essence of the soul;
desire, happiness and sorrow are its changeable attributes.

2.2Five Fundamentals of Jainism
From the perspective of Jainism, we hereby lay down the five fundamental principles of
Jainism that actually means the five step-by-step to live this human life in such a way that we
experience the state of peace and bliss within.
1. Non-violence (Ahimsa)
The first fundamental way of living is non-violence as Lord Mahavira said, “Ahimsa Paramo
Dharma”. The all-inclusive aspect of non-violence depicts three essential ethics in day to day
living, namely
1. Non-hurting
2. Non-harming
3. Non-hating
2. Truthfulness (Satya)
The fundamental principle of truthfulness states:
1. To choose right, between right and wrong

2. To choose eternal, between temporary and permanent
When one lives life through the learning from Sadguru the essence of truthfulness starts
pouring in the mind that enables the being to choose right and eternal in whatever stage of life
they are.
3. Non-stealing (Achaurya)
Achaurya literally means not to steal, consider or take away others’ things or possessions. But
when it comes to deeper aspect, spiritually, it means not to consider body-mind-intellect as our
own. Self is pure consciousness and body-mind-intellect are just the instruments of human life
that enable us to know the True Self.
For example, water in the pitcher — we know water can be contained in this pitcher but the
pitcher is not water. Pitcher is here just to contain water, and it is the water that quenches the
thirst and not the pitcher.
Similarly, pure self is contained in body-mind-intellect but there not ‘Me’. In our state of
ignorance we continuously claim body-mind-intellect as ‘Me’ and ‘mine’, i.e. the highest state

of ‘Chaurya’ (stealing). Returning from such false notions and believing self as only ‘Me’ and
‘Mine’, we abide to the fundamental principle of Achaurya.
4. Celibacy (Brahmacharya)
This is essentially the result of life lived with aforesaid principles of non-violence, truthfulness
and non-stealing. The actual word is ‘Brahma-charya’ which literally means to stay in
Brahma (Soul). When a person chooses right over wrong and permanent Self over temporary
body-mind-intellect then the result of this choice is simply returning to the Self (eternal
consciousness). When we know that body-mind-intellect is not ‘Me’, then we naturally look
towards what is ‘Me’? This primeval shift of consciousness towards Self is known as
Brahmacharya.
5. Non-Possessiveness (Aparigraha)
The one who awakes in self and lives life with experiential knowledge of body-mind-intellect
as not being his own lives the external life in the state of Aparigraha which is essentially the
non-attachment to possessions. This non-attachment can be visibly felt to all levels of life and
one is said to be living the path shown by Lord Mahavira. This non-possessiveness can be
experienced as:
1. Non-possessiveness of things
2. Non-possessiveness of people
3. Non-possessiveness of thoughts
3PHILOSOPHY OF BUDDHA
Buddha presented simple principles of life and practical ethics that people could follow easily.
He considered the world as full of misery. Man’s duty is to seek liberation from this painful
world. He strongly criticised blind faith in the traditional scriptures like the Vedas. Buddha’s
teachings are very practical and suggest how to attain peace of mind and ultimate liberation
from this material world.
3.1 Realization of Four Noble Truths
The knowledge realized by Buddha is reflected in the following four noble truths:
There is suffering in human life-When Buddha saw human beings suffering from
sickness, pain and death, he concluded that there was definitely suffering in human life.
There is pain with birth. Separation from the pleasant is also painful. All the passions

that remain unfulfilled are painful. Pain also comes when objects of sensuous pleasure
are lost. Thus, life is all pain.
There is cause of suffering-The second Noble Truth is related to the cause of suffering.
It is desire that motivates the cycle of birth and death. Therefore, desire is the
fundamental cause of suffering
There is cessation of suffering-.The third Noble Truth tells that when passion, desire
and love of life are totally destroyed, pain stops. This Truth leads to the end of sorrow,
which causes pain in human life. It involves destruction of ego (aham orahamkara),
attachment, jealousy, doubt and sorrow. That state of mind is the state of freedom from
desire, pain and any kind of attachment. It is the state of complete peace, leading to
nirvana.
Path of Liberation-.The fourth Noble Truth leads to a way that takes to liberation. Thus,
initially starting with pessimism, the Buddhist philosophy leads to optimism. Although
there is a constant suffering in human life, it can be ended finally. Buddha suggests that
the way or the path leading to liberation is eight-fold, through which one can attain
nirvana.
3.2. Eight-fold Path to Liberation (Nirvana)
1. Right Vision- .One can attain right vision by removing ignorance. Ignorance creates a
wrong idea of the relationship between the world and the self. It is on account of wrong
understanding of man that he takes the non-permanent world as permanent. Thus, the
right view of the world and its objects is the right vision
2. Right Resolve- It is the strong will-power to destroy thoughts and desires that harm
others. It includes sacrifice, sympathy and kindness towards others
3. Right Speech- Man should control his speech by right resolve. It means to avoid false
or unpleasant words by criticizing others
4. Right Conduct- It is to avoid activities which harm life. It means to be away from theft,
excessive eating, the use of artificial means of beauty, jewellery, comfortable beds, gold
etc.
5. Right Means of Livelihood-Right livelihood means to earn one’s bread and butter by
right means. It is never right to earn money by unfair means like fraud, bribery, theft,
etc
6. Right Effort- It is also necessary to avoid bad feelings and bad impressions. It includes
self-control, stopping or negation of sensuality and bad thoughts, and awakening of
good thoughts

7. Right Mindfulness- It means to keep one’s body, heart and mind in their real form.
Bad thoughts occupy the mind when their form is forgotten. When action stake place
according to the bad thoughts, one has to experience pain.
8. Right concentration- Concentration is believed to make one calm and collectedness to
develop true wisdom. Needless to add, this is the most vital of all the aspects stated in
the Noble Eightfold path since, without proper meditation, an individual cannot move
on to a higher level of well-being.

CHAPTER- 4
1. ETHICAL CONDUCT
Ethical conduct is built on the vast conception of universal love and compassion for all living
beings, The Buddha gave his teaching “for the good of the many, for the happiness of the
many, out of compassion for the world.”
According to Buddhism,
“For a man to be perfect there are two qualities that he should develop equally: compassion
(karuna) on one side, and wisdom (panna) on the other.”
Here compassion represents love, charity, kindness, tolerance, and such noble qualities on the
emotional side, or qualities of the heart, while wisdom would stand for the intellectual side or
the qualities of the mind. If one develops only the emotional, neglecting the intellectual, one
may become a good-hearted fool; while to develop only the intellectual side but neglecting the
emotional may turn one into a hard-hearted intellect without feeling for others. Therefore, to
be perfect one has to develop both equally. That is the aim of the Buddhist way of life: in it
wisdom and compassion are inseparably linked together.
2. Attitude
Attitudes refer to tendency to respond to certain objects, persons or situations. They are the
feelings and beliefs that determine the behaviour of the persons. They provide framework for
responding in a particular fashion.
The attitudes may be positive or negative. The positive attitudes yield favourable behaviour
and the negative attitudes yield unfavourable behaviour. Therefore all variables must be
identified and analysed which help in the formation of favourable attitudes. The persons
having positive attitudes towards the job and organisation may contribute their best to the
organisation.
2.1. Value
Another important indicator of behaviour is value which provides basic foundation for
understanding a person’s attitude, perception and personality. It contains judgmental element

of right, wrong, good, bad, etc. The individuals having high value system maybe involved in
constructive activities and refrained to the destructive activities. Therefore the societies must
inculcate high value system to their members.
There are three basic components of Attitudes:
1. Evaluative component (how do you feel)

2. Cognitive component (what do you believe)
3. Behavioural component (a predisposition to act in a certain way).
Attitudes reflect past experience, shape ongoing behaviour, and serve essential functions for
those who hold them. Attitudes lead individuals to react in certain ways to events or situations
they encounter.
2.2.Functions of Attitude
Attitudes serve four important functions for individuals
1. Adjustment Function: People tend to develop favourable attitude towards rewarding

and beneficial functions as well as relationship. Similarly people develop negative
attitude towards such functions and relationships, which shall attract punitive actions.
2. Ego-defensive Function: Attitude can serve as devise for protecting self-image
3. Value-expressive Function: Attitude supports expression of core values.
4. Knowledge Function: Attitude serves as standard or frame for understanding and
interpreting people and events around them.
There are basically two sources of formation of attitude:
a) Social Learning,
b) Direct Experience
2.3. Social Learning:
It is acquiring attitudes from others. There are broadly three processes of acquiring attitudes
through social learning:
a) Classical Conditioning

b) Instrumental Conditioning
c) Modelling
Classical Conditioning is a basic form of learning in which one stimulus regularly precedes
another. It is learning based of association, that when first stimulus is present, the second
would follow. Prejudices and preferences are created through classical conditioning. Classical
Conditioning can play a role in the development of attitudes
Instrumental Conditioning is concerned with learning to express the “right” views.

Instrumental Conditioning is created through rewarding a desirable behaviour and
discouraging an undesirable behaviour. Thus a particular type of attitude is created towards a
particular type of action through Instrumental Conditioning.
Modelling as a concept, deals with individuals acquiring new behaviours through observing
the actions of others. Individuals tend to do what others do, not what others say. Thus attitudes
may be transmitted from one person to another or from one group to another or from one
generation to another.
Direct Experience
Attitudes are also formed through real life experience, which may be also called as direct
experience or personal experience. Various studies suggest that strength of the attitudes
acquired through direct experience is stronger than the strength of attitudes acquired
indirectly. Attitudes acquired through direct experience are held more confidently and are
more difficult to be subjected to change. If you hold strong attitude about an object, issue, or a
person, and you want others to properly understand your stand, it is better to let others have
direct experience with the attitude object.
2.4. Process of change in Attitude
There is continuous effort around us to change the attitude of individuals, so that there may be
possible effect on their behaviour. Advertisements, publicity, appeals, announcements etc. in
various media are attempts to change our attitude towards objects, people, or issues, so that
our behaviour towards them may be directed in desired direction.
There are broadly two processes of change in attitude:
a) Persuasion
b) Cognitive Dissonance.
Persuasion influences us from outside, and Cognitive Dissonance influences us from within.

Changing Attitude through Persuasion
Changing attitude through persuasion is a difficult task. Our ability to resist persuasion is
considerable due to three factors. These factors are:
i) Reactance
ii) Forewarning
iii) Selective Avoidance.
Reactance refers to the negative reactions we experience whenever we feel that someone is
trying to limit our personal freedom. In some cases individuals shift away from a view
advocated even if it is one they might normally accept.
Forewarning refers to tendency of building counter-arguments against a persuasive argument.

These help receivers resist the conclusions recommended by the message.
Selective avoidance refers to a tendency to direct our attention away from information that
challenges our existing attitudes.
However, persuasion is a fact of modern life. Every day we are exposed to countless attempts
at persuasion. Persuasion is effort to change attitudes through various types of
communications such as advertisement or speeches approaches of analysing effect of
persuasion on attitudes.
Changing Attitude through Cognitive Dissonance
Cognitive Dissonance is the internal state that occurs when individuals notice inconsistencies
among their attitudes or between their attitudes and their overt behaviour. Such inconsistencies
create unpleasant feeling, which produces pressures that may result in change in attitudes. The
weaker the reasons for acting in attitude-discrepant ways, the stronger these pressures are.
Dissonance is a motivational state- people who experience it want to reduce it. Earlier,
inconsistency was identified as the basic feature of cognitive dissonance. However, recent
studies suggest that inconsistency is not the essential ingredient in dissonance. Rather,
dissonance- and the motivation to reduce it- stems primarily from feelings of responsibility for
negative events or outcomes.
2.5. Following are the factors, which determine degree of influence of attitudes on
behaviour.
1. Attitude Specificity: Specific attitudes are much better predictors of behaviour than
general ones

2. Attitude Strength: Intense or strong attitudes are generally much better predictors
of overt behaviour than weak ones.
3. Attitude Relevance: It means the extent to which attitude objects actually have an
effect on the life of the person holding various attitudes. The stronger such effects,
the stronger the link between attitudes and behaviour.
4. Attitude Accessibility: It is the ease with which specific attitudes can be brought
into consciousness from memory. The greater such accessibility, the stronger the
effect of various attitudes on behaviour
5. Existence of Social Pressure: When social pressures hold exceptional power,
individuals’ overt behaviour follows the pattern set by such pressures, though there
may be discrepancies between attitudes and behaviour.
6. Direct Experience: Attitude may influence behaviour more strongly if an attitude
refers to something with which the individual has direct personal experience.
3. Emotional intelligence
Emotional intelligence determines our potential for learning the practical skills based on the
five elements: self-awareness, motivation, self-regulation, empathy and adeptness in
relationships. Emotional intelligence involves striking a balance between emotion and reason
in which neither is completely in control. Emotionally intelligent people know when it is right
to control their emotions and when it is right to be controlled by them. Emotional intelligence
also involves the ability to read other people’s emotions correctly.
3.1. Emotional Competency
Emotional Competency is
A learned capability based on emotional intelligence that result in outstanding

performance at work Emotional Competencies are job skills that can, and indeed must
be learned.
An underlying Emotional Intelligence is necessary, though not sufficient, to manifest

competency in any of Emotional Intelligence domains, or clusters. Although our emotional
intelligence determines our potential for learning the practical skills, our emotional
competency shows how much of that potential we have realised by learning and mastering
skills and translating these skills into coping strategies of practical life
Basic and Derivative Emotions Unpleasant or painful emotions are of various kinds. Some
examples are: hurt resentment, anger, irritation, rage, fury, wrath, worry, fear, guilt, envy,
jealousy, sadness, depression, gloom, melancholy, loneliness, anxiety, panic, shame,

embarrassment, exasperation, annoyance, anguish, distress, aversion, disgust, remorse,

regret, despair.
While there are many types of unpleasant emotions, there are only a few basic or primary
emotions. The other emotions are derivatives of these basic emotions. Knowing how to handle
root emotions will enable us to deal effectively with the secondary derivative emotions. There
are six basic negative emotions, as far as we can presently determine. They are fear, anger,
hurt, aversion, dejection, and guilt. These basic emotions are not reducible into one another.
This list is not meant to be final and does not, for our purpose, include the positive emotions,
such as joy, since we are presently only concerned about effective management of emotions
that are obstructive to human growth and maturity.
Fear
Fear is a biological reaction that has been embedded into our system for self-preservation. We
share it with animals. In human beings, however, the fear reaction develops into 4 5 deeper
levels of complexity and subtlety that engender a wide variety of downstream secondary
emotions. Research among infants’ shows that there are only two natural fears: fear of loud
sounds, and fear of falling. All other fears are acquired: fear of snakes, dark, strangers,
heights, people, etc. Fear is a major cause of human unhappiness and is a serious obstacle to
our growth. So much so, that the self-transformation process devotes special attention to it.
The following are the secondary derivative emotions of fear:
Worry is a mechanism of our psyche that prompts us to do something. The prompting energy
is fear – usually fear of some consequence. Because it is fear, the person tends to avoid
thinking about it. Thus worry tends to perpetuate itself in a circular way – the fear causes non-
action, and non-action further causes worry.
Anxiety is a fear whose object is nonspecific or vague, whereas worry is about something
specific and identified. Anxiety is the result of repeated unprocessed fears that have
accumulated in one’s subconscious. It has become a vague feeling about an impending
misfortune but which cannot be dealt with because it is unspecified. To resolve it, it must first
be converted to specific worries, and then one can apply the guidelines on how to handle
worry.
Panic is an overwhelming fear that makes the person confused and unclear about what to do.
This is the accumulated result of many fears, worries and anxieties that have not been resolved
and not been handled well. It sometimes results in panic attacks, those inexplicable feelings
that may not have any immediate cause but which just manifests in the person.

Phobias are fear-reactions that are Out of proportion to the actual danger, such as jumping and
shrieking at the sight of a rat or cockroach, or Irrational, such as trembling when seeing the
photo of a spider.
Trauma is a psychological “wound” that can still cause distress in a person. Strictly speaking,
acquired fears are really traumas in varying degrees of intensity. But a trauma becomes
pathological when it causes periodic distress such as nightmares, intense reactions to anything
that reminds one of it, or it severely disturbs one’s daily life and work. .
Envy is a more complex emotion, since it’s a mixture of a number of things: low self-esteem,
resentment, and fear. We don’t envy the successes or achievements of those whom we can
identify with, that are, those whom we love and care for. Their achievements are vicariously
ours too. On the other hand, the achievements of those whom we cannot identify with,
particularly those whom we resent are felt as threats to our own self-esteem.
Embarrassment involves a “loss of face” and being confused and perplexed at the same time.
The embarrassment may not have been caused by anyone, as when one slips and falls down
“disgracefully.” Hence there is no cause for anger toward anyone (except perhaps oneself).
The action is withdrawal and hiding, not wanting to face people. At its root is the fear of what
people might think or say.
Shame is a similar feeling. Fear not only engenders secondary or derivative emotions, but also
certain psychological states or personality characteristics:
Insecurity is a subtle and chronic psychological state of being unable to cope. It is

rooted in fear, and is somewhat different from the felt flow of emotions like anxiety or
panic. It is the outcome of the subconscious accumulation of fears. A person is hardly
aware of the feelings connected with insecurity, but will nevertheless behave according
to these fears. When the various forms of fear are resolved through self-awareness
processing, however, the sense of insecurity disappears.
Low Self-esteem is another state of being that is characterised by poor self-regard,
insecurity, the desire to be loved and appreciated. It is no longer an emotion, but an
attitude or psychological state. But it is rooted in distressful experiences that have not
been properly processed, and which have sunk deeply into the subconscious.
Anger
Anger has biological roots. It is manifested in the aroused state of body that is ready to fight or
attack. Physical energy is summoned from one’s reserves, and discharged into the system to
respond to the emergency. Animals would bare their teeth, their backs arched, hair bristling,

and displaying fierceness of form. Among humans, anger has acquired a level of complexity
and subtlety that it is no longer a question of fighting with teeth and claws. Social norms have
come in to check the outward expression of such an arousal, resulting in constant suppression
and the building of another kind of congestion within the system.
Anger does not start as anger. It is preceded by irritation. But irritation in turn does not start
with irritation. It is preceded by a subtle feeling of discomfort or displeasure that often goes
unnoticed. And because the discomfort is unnoticed, it is unresolved and it tends to build up
into irritation or anger while the stimulus for the discomfort continues to remain present.
When anger is unresolved and continues to build up, it becomes rage or fury. At that state the
person is no longer in control. He has reached a state of mental incapacitation and his
behaviour will now be controlled by his rage rather than by reason. There is a tendency toward
violence, and if he holds a weapon, he can injure or kill another person whom he cares for.
There are degrees of anger, but discomfort is not one of them. One can feel a discomfort
without being angry.
Below are some of the derivatives of anger:
Frustration is the feeling of not being able to do something about an undesirable state. It is
usually accompanied by irritation and anger, and leads to aggression. Irritation is a mild level
of displeasure about a person or a situation that is accompanied by impatience or anger.
Rage is a violent and uncontrolled anger. It is the result of accumulated anger and is like the
eruption of a volcano.
Wrath is strong anger accompanied by malevolence or sometimes by hatred. It is manifested

as a feeling of righteous indignation.
Hurt Being hurt is usually not one of the basic emotions listed by psychologists. But our
observations in self-awareness processing indicate that it is an emotional reaction different
from the others. It is not a form of fear, neither is it anger nor frustration. Being hurt is a
feeling wherein one’s self-worth or self-esteem seems to have been assaulted. It is a
psychological reaction that differs from anger and fear, which are more closely rooted to their
biological origins. But it may be analogous to the biological drive toward self-preservation
and survival, except that in this case it is the preservation of the psychological ego, the sense
of self-hood.
The energy response in hurt is one of withdrawal, and its physical focal point is in the chest
area. It is a “sinking” feeling, at times like a “stabbing” feeling in the chest around the heart
area. When one is hurt, as when a husband or a wife says or does something that took one for
granted, or ignored one, there may or may not be anger.

When the hurt is not accompanied by anger, the person may just sulk, or withdraw, and feel
the hurt alone. It is like being wounded, and the wound needs time to heal. But oftentimes
being hurt is accompanied by a feeling of being a victim of injustice; hence it is at times
accompanied with indignation and resentment.
Feeling insulted is a feeling of being degraded by others. The reaction is usually anger.
Self-pity is self-indulgent lingering upon one’s hurts and sorrows.
Depression can arise from such self-pity.
Resentment is hurt mixed with irritation or anger. We may be angry at a certain dictator, but
we do not resent him unless we have been personally affected or hurt.
Hatred is an intense level of resentment. In this case, there is anger, not simply irritation.
Dejection
This group of emotions is somewhat difficult to classify, but it is characterised by lowness of

spirit, diminution of strength. It can be caused by the loss of something or someone, or loss of
hope, or a separation from one’s object of desire.
Sadness is characterised by a low energy level, a lack of motivation and interest, a loss of
zest. It is more of a mood, and may not be caused by a loss of something.
Depression is a state of despondency accompanied by self-depreciation, low energy, and

feeling of inadequacy.
There are two kinds:
a. The normal depression that is a temporary low point which eventually dissipates
in time, and
b. The neurotic or psychotic depression that is deep, long-lasting and sometimes
suicidal.
Despair is a loss of hope, and is somewhat different from sadness, but shares the same
lowness of energy.
Grief, as a word, is used in somewhat different senses. Often it is used to describe a bitter
sense of loss of a loved one, which would fall under this class of emotion (dejection). But the
word is sometimes used to refer to bitter remorse, which will make it fall under the category of
Guilt.

Aversion
Aversion is intense desire to avoid something. It is repugnance or revulsion; a strong dislikes
or distaste for something.
Aversion is different from fear, although there are features that make them similar. For
example, aversion to caterpillars may involve the unpleasant feeling as if it is crawling on
one’s arm. The unpleasant feeling usually evolves into a fear of caterpillars.
Aversion to slimy things or to dung may not evolve into a fear. Disgust for certain foods can
be experienced as nauseating or queasy feeling.
Guilt
Guilt is a feeling that results from one’s perceived violation of a particular moral code or
principle.
Remorse describes a more intense feeling of distress due to guilt.
Emotions help us in a number of ways such as:
By alerting us when basic needs are not met,

Enable us in making decisions by being as a source of information,
Help in communication to others about the feelings.
The mental status of every individual is maintained at optimum levels both psychologically
and physiologically when emotions are handled appropriately. Generally it is observed that
many individuals are facing sadness or unhappiness which further leads them into in
depression mainly because of lack of knowledge and awareness about managing emotions in
their lives.
There are certain emotions like fear, anger, jealousy, hatred, envy etc., which have negative
effects on us. These emotions if not expressed appropriately or not handled properly leads to
physiological diseases like increased blood pressure, stress ulcers, gastrointestinal disorders,
cardiac disorders, cancer etc and various other psychosomatic disorders. Ex. excess anxiety or
fear causes stress ulcers, hypertension. This sort of physiological disturbances also changes
the psychological status of individuals causing them depression or anxiety disorders and also
bringing changes in their personality.
Emotions, whether pleasant or unpleasant, always sustains activity which either maintains or
enhances the organism. Incongruent and devaluating experiences are perceived to be threats
which arouses anxiety and forces the self to take some defensive measures. Immature persons
not capable to defend against these threats, fail to foresee the probable consequence of the
actions, which result in disintegration and catastrophic psychological break-downs.

Learning about emotional intelligence and becoming emotionally competent enables every
individual to overcome emotional problems and to help lead a emotionally stable life. If we
have good philosophy in our lives, then we do think in a healthier way which keeps us
mentally healthy
3.2. Emotional intelligence competencies required for effective leadership.
To help understand the emotional intelligence competencies required for effective leadership,
determining elements:
Self-Assessment: This can be defined as having the ability to recognize one's own emotions,
strengths, weaknesses, values and drivers and understanding their impact on others. Without
reflection we cannot truly understand who we are, why we make certain decisions, what we
are good at, and where we fall short. In order to reach your maximum potential, you must be
confident in who you are, understanding the good with the bad. Those that have a strong
understanding of who they are and what they want to work on, can improve themselves on a
regular basis.
Self-regulation: Also known as discipline. This involves controlling or redirecting our

disruptive emotions and adapting to change circumstances in order to keep the team moving in
a positive direction. Leaders can't afford to lose their cool. Being calm is contagious, as is
panic. When you take on a leadership role you can no longer afford to panic when things get
stressful. When you stay calm and positive you can think and communicate more clearly with
your team.
Empathy and Compassion: Empathy is the ability to put yourself in someone else's shoes
and understand how they may feel or react to a certain situation. When one has empathy, the
capacity to feel compassion is open. The emotion that we feel in response to suffering that
motivates a desire to help. The more we can relate to others, the better we will become at
understanding what motivates or upsets them.
Relationship Management: You can't make deep connections with others if you're distracted.
Many of us have families, other obligations, and a crazy to-do list, but building and
maintaining healthy and productive relationships is essential to one's ability to gain higher
emotional intelligence. You must have the ability to communicate effectively and properly
manage relationships in order to move a team of people in a desired direction.
Effective Communication: Communication being of the utmost importance. Studies show

that effective communication is 7% the words we say and 93% tone and body language.
Misunderstandings and lack of communication are usually the basis of problems between most

people. Failing to communicate effectively leads to frustration, bitterness, and confusion

among employees. Effective communication can eliminate obstacles and encourage stronger
relationships. Good communication results in alignment and a shared sense of purpose.
Emotional intelligence is a powerful tool critical for exceeding goals, improving critical work
relationships, and creating a healthy, productive workplace and organizational culture.
Self-Awareness
Self-awareness is the ability to honestly reflect on and understand one’s emotions, strengths,
challenges, motives, values, goals, and dreams. Self-awareness provides the foundation on
which the other three domains (self-management, social awareness, and relationship
management) build. Without first adequately knowing and understanding self, it is difficult to
manage one’s emotions, accurately assess emotions in others, or to use that information to
manage one’s relationships with others. These competencies enable a leader to be conscious of
personal limitations and use personal strengths to further the work of achieving goals.
Self-awareness includes three personal competencies:
Emotional Self-Awareness: This means knowing what one feels and why. It is the ability to
effectively read how one reacts to cues in the environment and be aware of how one’s
emotions affect performance.
Accurate Self-Assessment: This means knowing one’s abilities and limitations, seek out
feedback and learn from their mistakes, and know where they need to improve and when to
work with others who have complementary strengths.
Self Confidence: Self-Confidence is a belief in one’s own capability to accomplish a task and
select an effective approach to a task or problem.
Self-Management
Self-management is equated to an ongoing inner conversation and is the component of
emotional intelligence that frees us from being a prisoner of our feelings. It is what allows the
mental clarity and concentrated energy that leadership demands, and what keeps disruptive
emotions from throwing us off track. Without effective self-management, it is difficult to
reach one’s personal goals and dreams let alone to lead a team to realizing its goals and
dreams.
Self-Management encompasses six personal competencies:

Emotional Self-Control: This could be described as the ability to keep one’s impulsive
feelings and emotions under control and restrain negative actions when provoked, when faced
with opposition or hostility from others, or when working under pressure.
Transparency: This is having one’s actions consistent with what one says. It includes
communicating intentions, ideas, and feelings openly and directly, and welcoming openness
and honesty, even in difficult situations with multiple parties involved.
Adaptability: Adaptability is the ability to be flexible and work effectively within a variety of
changing situations, and with various individuals or groups.
Achievement Orientation: This competence refers to a striving to continually improve

performance. Achievement is not just accomplishing things. Rather, it is accomplishing things
through one’s own efforts, against a clear, challenging standard of excellence.
Initiative: Initiative is the ability to identify a problem, obstacle, or opportunity and take
action in light of that to address current or future problems or opportunities. Initiative should
be seen in the context of proactively doing things. Those with the initiative competence act
before being forced to do so by external events.
Optimism: This is defined as the persistence to pursue goals despite obstacles and setbacks.
4. Social Awareness
Social awareness allows a leader to monitor and adjust strategy, direction, and work toward
accomplishing a shared vision. It helps a leader know when to push and capitalize on the
momentum of the group and when to pull back and encourage reflection and collective re-
examination of purpose and priorities.
Social awareness is comprised of three social competencies:
Empathy: This gives people an astute awareness of others' emotions, concerns, and needs.
The empathic individual can read emotional currents, picking up on nonverbal cues such as
tone of voice or facial expression.
Organizational Awareness: Refers to one’s ability to understand and learn the internal and
external power relationships in an organization. Sometimes called political savvy, the
organizational awareness competency includes one’s ability to identify real decision-makers
and individuals with influence. Ability to read situations objectively, without the distorting
lens of their own biases and assumptions, allows individuals to respond effectively.
Service Orientation: This is a desire to help or serve others, in order to meet their needs.

Relationship Management
In the leadership setting, relationship management is building rapport and nurturing the
capacity in others to share leadership. Relationship management is cultivating webs of
relationships, finding common ground, and using shared vision to motivate people to move
forward toward accomplishing a mission or goal. It involves seven social competencies:
Developing Others: Developing others involves sensing people's developmental needs and
building their abilities
Inspirational Leadership: This implies a desire to lead others. Inspirational leaders are able
to articulate and arouse enthusiasm for a shared vision and mission, to step forward as needed,
to guide the performance of others while holding them accountable, and to lead by example.
Leadership studies have shown the more positive the style of a leader, the more positive,
helpful, and cooperative are those in the group.
Influence: Is the ability to persuade, convince, or impact others in order to get them to support
a specific agenda or course of action.
Conflict Management: Conflict Management is the ability to handle difficult individuals,

groups of people, or tense situations with diplomacy and tact. This competency entails finding
the best solution to a given problem or disagreement. A talent of those skilled in the conflict
management competence is spotting trouble as it is brewing and taking steps to calm those
involved.
Teamwork and Collaboration: Represents the ability to work cooperatively with others, to
be part of a team, to work together as opposed to working separately or competitively. It
means working with others toward shared goals, and creating group synergy in pursuing
collective goals.
Change Catalyst: This skill has to do with the effectiveness of the strategies used to facilitate
change initiatives. The ability to be a cooperative member of one’s social group is associated
with perceptions of effectiveness in introducing change
Building bonds: This is the ability to develop and maintain working relationships with
various internal and external parties.

CHAPTER-5
1. Right to Information
Every citizen has a right to know how the government is functioning. Right to information
empowers every citizen to seek any information from the government, inspect any government
documents and seek certified photocopies thereof. Some laws on right to information also
empower citizens to inspect any government work or to take sample of material.
In a democratic set up, the governments are by the people, of the people and for the people.
The taxes collected by the government from the people are used to finance the functioning of
the government. Hence, the people have a right to know how they are being governed and how
the public money is being used. In recent years, there has been an increasing concern about
transparency in the working of government in the context of responsive administration and
accountability.
Transparency implies that a decision is taken on announced norms and criteria, based on
principles of fairness and equity and such decision making is made visible to those
concerned.
Therefore, right to information is essential for citizens of a truly democratic state for the
following reasons:
1.1. To ensure a transparent government, which is accountable to the people?
The right to information ensures that the people have access to the information
regarding the working of the government, which in turn leads to transparency,
uniformity and accountability in decision making.
It forces the government to adopt the same set of rules and procedures for all people and
any deviations from the norms can be brought into the public domain.
To establish a two-way dialogue between the citizens and the government openness and
information sharing establishes a two-way dialogue between citizens and the state,
reducing distance between government and people and thereby combating feelings of
alienation.
It enables people to be a part of the decision making processes and scrutinise it. It also
reduces the citizens’ feelings of powerlessness.
Also, access to information and the ability to scrutinise the processes also lead to
reduced incidence of public perception of exclusion from opportunity or unfair
advantage of one group over another

To enable a citizen to make well-informed decisions- the ability to find out about the
functioning of government agencies and the performance of elected representatives
helps the citizens to make well-informed choices. This is particularly so while casting
their votes, since a well-informed citizen can base his choice on the basis of
performance, rather than narrow considerations of caste or group-ism.
1.2. To tackle corruption
This is one of the most important areas which the right to information affects. Once the
functioning of the government is open to public scrutiny, it becomes difficult for government
functionaries to get away with corrupt practices.
1.3. To ensure better monitoring of the services provided by the government
In India, the campaign for right to information has focussed a lot on this aspect and a number
of people have actually exercised the right to information to get information about ration shop
quotas and how they are distributed, or to scrutinise fake muster rolls and point out the
loopholes in execution of development works. Thus, having a right to information ensures
better monitoring of government services. It is also useful in setting the parameters for those
services that have been privatised or are being provided through the NGOs and private
operators.
As per the Right to Information Act 2005 (RTI Act 2005), the right to information includes the
right to:
Inspect works, documents, and records;

Take notes, extracts or certified copies of documents or records
Take certified samples of material; and
Obtain information in form of printouts, diskettes, floppies, tapes, video cassettes or in
any other electronic mode or through printouts.
1.4. Important Definitions
Some of the important terms used in the RTI Act 2005 and their definitions as per the Act are
as given below:
Information: records, documents, memos, e-mails, opinions, advice, press releases, circulars,
orders, logbooks, contracts, reports, papers, samples, models, data material held in electronic

form and information about private bodies can be accessed under existing laws by a public
authority.
Public Authority: any authority or body or institution of self- government established or

constituted by or under the Constitution or by any other law made by Parliament or the State
Legislature, and includes anybody or a non-government organisation owned, controlled or
substantially financed, directly or indirectly by funds provided by the appropriate government.
Public Information Officer: Public authorities have designated some of its officers as Public
Information Officer. They are responsible to give information to a person who seeks
information under the RTI Act.
How is Central Information Commission constituted?
Under the provision of Section-12 of RTI Act 2005 the Central Government shall, by
notification in the Official Gazette, constitute a body to be known as the Central Information
Commission. The Central Information Commission shall consist of the Chief Information
Commissioner (CIC) and such number of Central Information Commissioners not exceeding
10 as may be deemed necessary.
What is the eligibility criterion and what is the process of appointment of CIC/IC?
Section 12(3) of the RTI Act 2005 provides as follows.
(i) The Prime Minister, who shall be the Chairperson of the committee;
(ii) The Leader of Opposition in the LokSabha ; and
(iii). A Union Cabinet Minister to be nominated by the Prime Minister.
Section 12(5) of the RTI Act 2005 provides that the Chief Information Commissioner and
Information Commissioners shall be persons of eminence in public life with wide knowledge
and experience in law, science and technology, social service, management, journalism, mass
media or administration and governance.
Section 12(6) of the RTI Act 2005 provides that Chief Information Commissioner or an
Information Commissioner shall not be a Member of Parliament or Member of the Legislature
of any State or Union Territory as the case may be , or hold any other office of profit or
connected with any political party or carrying on any business or pursuing any profession.

What is the term of office and other service conditions of CIC?
Section 13 of the RTI Act 2005 provides that the Chief Information Commissioner shall hold
office for a term of five years from the date on which he enters upon his office and shall not be
eligible for reappointment:
Section 13(5)(a) of the RTI Act 2005 provides that the salaries and allowances payable to and
other terms and conditions of service of the Chief Information Commissioner shall be the
same as that of the Chief Election Commissioner.
What is the term of office and other service conditions of IC?
Section 13(2) of the RTI Act 2005 provides that the Information Commissioner shall hold
office for a term of five years from the date on which he enters upon his office and shall not be
eligible for reappointment as such Information Commissioners provided.
Provided that every Information Commissioner shall on vacating his office under this sub-
section be eligible for appointment as the Chief Information Commissioner in the manner
specified in sub-section (3) of section 12 of the RTI Act 2005:
Provided further that where the Information Commissioner is appointed as the Chief
Information Commissioner, his term of office shall not be more than five years in aggregate as
the Information Commissioner and the Chief Information Commissioner.
As per section 3 of the RTI Act any Indian citizen can seek information under the Act.
What is the Time Period for Supply of Information?
In normal course, information to an applicant shall be supplied within 30 days from the receipt
of application by the public authority. If information sought concerns the life or liberty of a
person, it shall be supplied within 48 hours. In case the application is sent through the
Assistant Public Information Officer or it is sent to a wrong public authority, five days shall be
added to the period of thirty days or 48 hours, as the case may be.
Is there any provision of Appeal under the RTI Act?
If an applicant is not supplied information within the prescribed time of thirty days or 48
hours, as the case may be, or is not satisfied with the information furnished to him, he may
prefer an appeal to the first appellate authority who is an officer senior in rank to the Public
Information Officer. Such an appeal, should be filed within a period of thirty days from the
date on which the limit of 30 days of supply of information is expired or from the date on
which the information or decision of the Public Information Officer is received. The appellate

authority of the public authority shall dispose of the appeal within a period of thirty days or in
exceptional cases within 45 days of the receipt of the appeal.
Is there any scope for second appeal under the RTI Act?
If the first appellate authority fails to pass an order on the appeal within the prescribed period
or if the appellant is not satisfied with the order of the first appellate authority, he may prefer a
second appeal with the Central Information Commission within ninety days from the date on
which the decision should have been made by the first appellate authority or was actually
received by the appellant
Whether Complaints can be made under this Act? If yes, under what conditions?
If any person is unable to submit a request to a Public Information Officer either by reason
that such an officer has not been appointed by the concerned public authority; or the Assistant
Public Information Officer has refused to accept his or her application or appeal for
forwarding the same to the Public Information Officer or the appellate authority, as the case
may be; or he has been refused access to any information requested by him under the RTI Act;
or he has not been given a response to a request for information within the time limit specified
in the Act; or he has been required to pay an amount of fee which he considers unreasonable;
or he believes that he has been given incomplete, misleading or false information, he can make
a complaint to the Information Commission.
Is there any provision for exemption from Disclosure of Information?
Sub-section (1) of section 8 and section 9 of the Act enumerate the types of information which
is exempt from disclosure. Sub-section (2) of section 8, however, provides that information
exempted under sub-section 3 (1) or exempted under the Official Secrets Act, 1923 can be
disclosed if public interest in disclosure overweighs the harm to the protected interest.
2. Good governance
Good governance often refers to the task of running the Government in an effective manner. It
is qualitatively and conceptual superior to a mere good government.
The right to a legitimate and accountable government, promotion of a society where the Rule
of Law and fundamental human rights are respected, is ensuring a socially and economically
equitable society that is inclusive in nature or all inherent to the concept of good governance.
Good governance depends on various factors.

A Government, in discharge of its sovereign functions, has to discharge many constitutional

obligations and in discharge of these obligations it should be capable of enabling, enhancing
and deploying the power of the State for sustainable human development. It is essentially a
package to strengthen the institution of Government and civil society with the objective of
making governments more accountable, open and transparent as well as democratic and
participatory.
For good governance, there should be a government which is stable and truly representative of
the majority of the people and which accelerate the economic growth and development and
ensures the welfare of all sections of the society.
In this, the fact that transparency is also an important attribute of good governance must not be
forgotten. Openness and opportunity for public participation have emerged as a universal
principle of good governance. The interested group should provide with opportunities to
observe and contribute in the policy making of the State where availability of relevant
information would give them a chance to advance their ideas in the policy making process.
However, at the same time there is always the risk that the special vested interest groups could
take advantage of open decision making process to distort the policy. What is essential is that
not everyone shall speak but that everything worth saying shall be effectively said and heard.
Role of Information
Common men are not aware of the true facts of many things as their source of information is
very limited. Freedom of expression, free dissemination of ideas and access to information are
vital to the functioning of democratic government. Information crucial for vibrant democracy
and good governance as it reflects and captures Government activities and process. Access to
information not only facilitates active participation of the people in the democratic governance
process, but also promotes openness, transparency and accountability and administration.
Right to Information, the right of every citizen to access information held by or under the
control of public authorities, can thus be an effective tool for ushering in good governance.
2.1. The major characteristics of good governance are
1. Participation
2. Rule of law
3. Transparency
4. Responsiveness
5. Equity and inclusiveness, effectiveness
6. Efficiency, accountability
7. Strategic vision

8. Consensus orientation.
Transparency means that decisions are taken openly and enforced as per rules and regulations.
It requires that information is freely available and directly accessibly to those who will be
affected by such decisions and their enforcement.
Accountability means that public institutions and functionaries or answerable to the people
and to their institutional stakeholders. In general, an organization or an institution should be
accountable to those who will be affected by its decisions or actions. Accountability cannot be
enforced without a regime of transparency. A direct relationship exists between Right to
Information, informed citizenry and good governance. The Right to Information provides
citizens the opportunity of being informed of what the Government does for them, why and
how it does it.
Good governance provides a platform that enable government functionaries to operate

efficiently, effectively and transparently and be accountable to the public for their actions. It
aims to put an end to inconsistent government practices and helps in establishing a responsive
State.
Public participation in government, respect for the rule of law, freedom of expression and
association, transparency and accountability, legitimacy of Government, and the like, which
are the core values of good governance, can be realized only if the right to information is
implemented in the right spirit. Right to Information is the hallmark of good governance
The worldwide governance indicators report on 6 dimensions of governance for over 200 c
Government effectiveness
1. Political stability and absence of violence

2. Rule of law
3. Regulatory quality
4. Voice and accountability
5. Control on corruption
RTI has played a vital in the governance of India. It is important for people to take a
meaningful part in the affairs of the society. The people who paid taxes to finance public
activities and voted for the formation of democratically elected Governments have legal rights
to know as to what process has been followed by the government. It refers to the availability
of information to the general public and provides clarity about the functions of government.
It is an important tool for social development and governance; it gives stringent punishment to
guilty officials as well as awareness among the people for proper use of RTI. Right to
Information helps in fulfilling these objects, and it is a natural corollary of good governance.

2.2. Good Governance as per religious scriptures
Good Governance can be established by following the actions ordained in our ancient Sanskrit
literature like our scriptures are basics to Good Governance -
In Mahabharata, in addition to various places where duties of King and his officials are
described, an entire book, Shanti Parva, has been devoted to this matter. After the Great War,
King Yudhishthira approached his grandfather Bhishma who was lying on a bed of arrows and
requested him to give a discourse of duties and morality of King, state officials, and of the
public. Some of these are listed below:
1. The eternal duties of kings are to make their subjects happy, to observe truth, and to act
sincerely.
2. One becomes a king for protecting Dharma and enhancing virtuous acts, and not for acting
capriciously.
3. Righteousness is called Dharma. It is Dharma that restraints and limits all evil acts of men.
Therefore, a king should follow the dictates of Dharma.
4. Thus conducting himself ever intent on his royal duties, king shall order all his officials for
the good of his subjects.
5 Our scriptures have laid emphasis on implementing policy as ordained in Dharma. To quote:
“tasmac chastram pramanam te karyakarya-vyavasthitau jnatva sastra-vidhanoktam

karma kartum iharhasi”
One ought to understand what duty is, and what is forbidden in the commands laid down by
the scriptures. Knowing such rules and regulations, one should behave as ordained by
scriptures
In the ancient times “Public Administration was run by kings and his servants”.
Kautilaya in his Arthasastra has given the duties of kings towards public which are far ahead
of today’s administration. The same idealism was incorporated by Kautilaya in his Arthasastra
while summing up the objects and purpose of the exercise of sovereign power by the King.
In the happiness of his subjects lies his happiness; in their welfare his welfare; whatever
pleases him he shall not consider as good, but whatever makes his subjects happy, he
shall consider good.

The essence and basis of the Good Governance as per ancient Indian thinking depends on the
triangle of those actions for governance which are under taken for universal welfare
(SarvLokaKalyankari Karma) , maintaining and protecting each and everyone in the
creation (SarvaLoksangrahamevapi) and securing universal care for all and every one
(SarvaHiteyRatah) .
But that triangle has a centre point, the common-most good which is denoted by the term
“happiness for all” (SarvaBhavantuSukhinah).
However, these prerequisites as in enunciated in ancient times in India are sadly missing
among the stewards and practioners of governance. There is need to operationalise this ancient
wisdom through the re-arrangement of socio-economic and political institutions; however,
first, a country like India would have to formulate a set of realistic indicators for achieving
such a common good.
It is to the credit of India’s constitution framers and freedom fighters that they left a solid
foundation for good governance and liberal democratic tradition which although wakened, can
be made the resurgent. In this task, both the secular and spiritual institutions must work
together rather than fencing out, in the name of secularism, the spiritual domain from
contributing to good governance. There is a need to bring both together for sustaining the
common good. Although they have different perspectives and adjectives; nevertheless, both
are needed to serve the common good of the Loka and the fight for good governance.
Improving efficiency and effectiveness
Efficiency and effectiveness are to some extent counterpoised. Improving effectiveness

implies providing equitable access for public services to various sections of society and
meeting the service standards of people.
On the other hand, improved efficiency of service delivery implies performing roles where
public organizations have comparative advantage, providing services cost-effectively and
recovering the costs of services through mechanisms as user fees. Quite often, effectiveness
issues of governance reform drag down efficiency issues. However, efficiency without
effectiveness and vice-versa would not lead to fulfilment of the role of public service
organizations.
Some of the key elements for improving efficiency and effectiveness are as follows:
Defining the role of government vis-à-vis the private sector.

Result orientation rather than output or input orientation.

Separation of policy, implementation and regulatory roles.

Granting a greater degree of autonomy to public service organizations and their
functionaries.
Organizational capacity enhancement and effective public leadership.
Results based performance monitoring and evaluation systems
Putting the citizen at the centre of governance.
Deregulation, so as to make the regulatory framework focused and effective.
Effective decentralization through devolution of functions, funds and functionaries to
local governments.
Improving accountability through measures like performance auditing and social
auditing.
Improving transparency using the tools of e-government.
Information empowerment through computerized information systems, rural
newspapers and mass media, etc.
Change management for effective institutional reform
3. CORPORATE GOVERNANACE
Corporate governance in a wider sense will refer to the rules - sometimes explicit, sometimes
implicit - that govern the interactions between all these sets of people, i. e. stakeholders.
A firm will have a set of goals. Good corporate governance requires that in pursuing these
goals, the interests of the various stakeholders be adequately protected. Sometimes the actions
of the firm benefit some stakeholders but hurt others. A proper balance has to be struck
between these gains and losses.
Public sector enterprises are ‘generally autonomous bodies’ which are owned and managed by
the government and which provide goods or services for a price. The ownership of the
government extends to 51 percent, or more, in order to make it a public enterprise/entity.
Public enterprises are considered as important instruments for self-reliant economic growth.
They also help speed up economic growth, provide the required infrastructure, act as tools to
achieve various social objectives like better distribution of income, expansion of employees’
employment opportunities, removal of regional imbalances, reducing concentration etc.
Public enterprises have been organized in many ways as distinct autonomous units, with
varying degrees of legal and operational independence. Where an autonomous legal entity is
established by an Act of Parliament or legislature, it is called ‘public corporation’ or ‘statutory

corporation’. These are the principally chosen as instruments for the management of
nationalized industries. The other popular method followed is forming government companies
under the provisions of the Companies Act, 1956 (Sec. 617), in which not less than 51 percent
of the paid-up share capital he held by the central or the state governments, or jointly by the
central and state governments. A subsidiary of a government company is also a government
company.
The functioning of PE boards has been subjected to criticism on various grounds. The various
practices followed, it is complained, do not facilitate the emergence of an autonomous
enterprise management with initiative and operating effectiveness, and yet be responsible and
responsive to the government guidelines and policies. The 40th Report of the Committee on
Public Undertaking (73-74) regretted that the performance of public undertakings continues to
be judged by a variety of vague objects and considerations. It recommended government
presenting a white paper which can set out the framework of government’s general, economic,
financial and social strategy for public sector undertakings, micro-objects – both financial and
economic – of each public undertaking and their review, and also qualification of their social
objectives and obligations and the issue of government directives in appropriate cases. The
nomination of government officials, according to experience, has also to be termed as
superfluous and non-functional. The enterprises are also facing problems as the government is
not strictly adhering to the policy that all heads of public enterprises will have five-year
tenure. This was accepted to improve the efficiency of top management.
Transparency in corporate governance is essential for the growth, profitability and stability of
any business. The need for good corporate governance has intensified due to growing
competition amongst businesses in all economic sectors at the national, as well as international
level.
The Indian Companies Act of 2013 introduced some progressive and transparent processes
which benefit stakeholders, directors as well as the management of companies. Investment
advisory services and proxy firms provide concise information to the shareholders about these
newly introduced processes and regulations, which aim to improve the corporate governance
in India.
Corporate governance was guided by Clause 49 of the Listing Agreement before introduction
of the Companies Act of 2013. As per the new provision, SEBI has also approved certain
amendments in the Listing Agreement so as to improve the transparency in transactions of
listed companies and giving a bigger say to minority stakeholders in influencing the decisions
of management. These amendments have become effective from 1st October 2014.

Need
A company that has good corporate governance has a much higher level of confidence
amongst the shareholders associated with that company. Active and independent directors
contribute towards a positive outlook of the company in the financial market, positively
influencing share prices. Corporate Governance is one of the important criteria for foreign
institutional investors to decide on which company to invest in.
The corporate practices in India emphasize the functions of audit and finances that have legal,
moral and ethical implications for the business and its impact on the shareholders. The Indian
Companies Act of 2013 introduced innovative measures to appropriately balance legislative
and regulatory reforms for the growth of the enterprise and to increase foreign investment,
keeping in mind international practices. The rules and regulations are measures that increase
the involvement of the shareholders in decision making and introduce transparency in
corporate governance, which ultimately safeguards the interest of the society and shareholders.
Corporate governance safeguards not only the management but the interests of the
stakeholders as well and fosters the economic progress of India in the roaring economies of
the world.
Models
In the literature on corporate governance a distinction is drawn between the “insider model”
and the “outsider model” of corporate governance.
The insider model is one in which a compact group of shareholders business families/houses
in India and East Asia exercise full control over the corporate entity in such a way that the
professional managers hardly enjoy any decision making powers. Overwhelming part of the
Indian corporate economy has adopted the insider model of corporate governance. The board
of directors of such companies are often rubber-stamping authorities with the boards
concurring with almost all the proposals made by the controlling families.
The outsider model of corporate governance is characterized by a separation of control from

ownership arising separation of control from ownership arising from a widely dispersed equity
ownership among large number of institutional and innumerable small shareholders.
Consequently governance such corporate entities vests with professional managers and their
board of directors. Growing importance of the economies of scale and scope has necessitated
birth of the large firm with its necessitated birth of the large with its distant shareholders and
professional managers who have to handle complex tasks and responsibilities.

In the case of insider model, the debate on good governance is concentrated on ensuring that
the controlling business family does not appropriate most of the gains. Several studies on the
last East Asian Crises have highlighted that the insider model of corporate governance
prevalent in these countries was largely responsible for aggravating the seriousness of this
crisis. In the case of the outsider model, the main concerns relate to devising mechanisms to
tackle what is known as the agency problem viz., how to ensure that professional managers
function in the interests of shareholders and the stakeholders. In the case of PEs ascertaining
wishes of the ultimate shareholders (Voters) is difficult since it is not a practical proposition to
put board resolutions for voting at the AGME/EGM in the same manner as in the case of
typical listed company. The common voters elect their representatives who in turn form a
government in turn is supposed to ensure that voters’ wishes are translated into concentrate
actions.
In reality far more complex problems arise especially because the layered and hierarchical
principal-agent structure that characterizes the public sector ownership. The ultimate owners
of the public sector entities viz., the voters express their interests / objectives in a diffuse,
indirect and cultured up manner. However, when the governments/ politicians act on behalf of
the owners or the voters to crystallize owners/voters’ interests in terms of specific objectives,
they are prone to could these objectives to the extent that their self-interests influence
interpretation of voters objectives. Since governments / politicians act as principals through
civil service, another layer is added to the principal-agent chain. Civil servants too are liable to
act as agents by allowing their own objectives to dominate their own actions during
administration of public entities.
Social opposition: This view is taken by the business which feels that they have no obligation
to society in which they operate. When they are caught for any offense, their immediate
responses is to try cover it up while denying it
3.1. Common Characteristics of Socially Responsible Organisation
1. Initially founded by far-sighted people, who visibly set the right moral tone.
2. Stuck to the basics and produced only high quality goods and services for specific
market niches.
3. Developed a public image that emphasized that commitment to quality and often
used non-traditional means to promote it.
4. Firmly practiced the dual principles of self-management and decentralization.
5. Brought in outside people to provide needed talent and additional perspectives. 6.
Encouraged all employees to become part of the shared mission through full worker
participation in decisions.

6. Paid fairly and usually offered benefit packages exceeding the competition.
7. Emphasized a democratic people orientation and did without executive perks.
8. Constantly solicited feedback from customers on all subjects from product direction
to donations.
9. Decision makers possessed an extensive knowledge of current events and took a
wide-ranging interest in affairs outside their business.
10. Offered donations in cash or services to people in need of help.
11. Took an active role in the operations of their local communities.
12. Deal with like-minded operations and activities and encourage their employers to do
the same.
13. Constantly look to the future but always pay attention to the past.
3.2. Social Audit
Social audit is a process of reviewing official records and determining whether state
reported expenditures reflect the actual monies spent on the ground.
Social Audit is a tool for evaluating, verifying and reporting the performance of the
organisation in the sphere of social responsibility. It will help a “socially conscious
organization” to bring about greater strategic articulation and desirable modifications in its
social policies and programs.

CHAPTER-6
1. Corruption
Corruption is both a major cause and a result of poverty around the world. It occurs at all
levels of society, from local and national governments, civil society, judiciary functions, large
and small businesses, military and other services and so on.
Corruption affects the poorest the most, in rich or poor nations, though all elements of society
are affected in some way as corruption undermines political development, democracy,
economic development, the environment, people’s health and more. But it isn’t just in
governments that corruption is found; it can permeate through society.
The issue of corruption is very much interrelated with other issues. At a global level, the
international (Washington Consensus-influenced) economic system that has shaped the current
form of globalization in the past decades requires further scrutiny for it has also created
conditions whereby corruption can flourish and exacerbate the conditions of people around the
world who already have little say about their own destiny. At a national level, people’s
effective participation and representation in society can be undermined by corruption, while at
local levels, corruption can make day to day lives more painful for all affected.
A difficult thing to measure or compare, however, is the impact of corruption on poverty

versus the effects of inequalities that are structured into law, such as unequal trade
agreements, structural adjustment policies, so-called free trade agreements and so on. It is
easier to see corruption. It is harder to see these other more formal, even legal forms of
corruption. It is easy to assume that these are not even issues because they are part of the laws
and institutions that govern national and international communities and many of us will be
accustomed to it. It is how it works, so to speak.
1.1. Status of corruption in India:
1. There is no denying the fact that there is widespread corruption in India. Petty
corruption which affects the basic rights and services of the common man is highly

rampant besides the grand corruption scandals which break out every now and then. A
report on bribery in India published by Trace International in January, 09 states that -
91% of the bribes were demanded by govt. officials.-77% of the bribes demanded were
for avoiding harm rather than to gain any advantage. -Of these 51% were for timely
delivery of services to which the individual was already entitled. Example, clearing
customs or getting a telephone connection.
2. Indian economy is 6th largest in the world and it fares pretty well in some of the global
competitive indices. In terms of the strength of the financial institution, business
sophistication and innovation, we are among the first 30 countries in the world, while in
terms of corruption we are ranked 85th by the Corruption Perception Index of
Transparency International. That means half of the countries of the world are less
corrupt than India. The Transparency International’s Bribe Payer Index for 2008 ranks
India in very poor position - 19th among 22 countries. This means that Indian firms are
perceived by international business as highly likely to engage in bribery when doing
business abroad. Most of the corruption as well as governance indicators show that
there is little change in India’s position over the years.
1.2. Impact of corruption:
Corruption is a serious economic issue as it adversely affects the country’s economic

development and achievement of developmental goals. It promotes inefficiencies in utilisation
of resources, distorts the markets, compromises quality, destroys the environment and of late
has become a serious threat to national security. It adds to the deprivation of the poor and
weaker sections of the economy.
The relationship between governance and corruption connotes a system and participation. The
basic question is why citizens participate in corruption. According to World Bank’s Policy
Research Working Paper no.2196, there are six dimensions to measure and analyze the
concept of governance and the sixth indicator of measurement is the control of corruption
which analyzes the perception of corruption. Corruption has prevailed in society since time
immemorial. In the modern world, however, corruption is associated with public office. To a
common man, corruption is associated with giving or accepting some kind of compensation in
the form of money, office or position for a service rendered in an illegal form, or by

overstepping one’s legal authority. It is a kind of reward promised or taken, or gratification

expected for a service that is rendered in the course of fulfilment of one’s normal
administrative or other lawful duties. It may be construed as, “offering, giving, soliciting or
acceptance of an inducement or reward which may influence the action of any person” as also
“the use of office for private profit”. It may manifest itself in a simple form such as the
purchase of a railway ticket by paying an extra amount to the ticket collector or procuring a
license for the establishment of an industrial unit or a contract for the construction of a
building project.
Sometimes, it may take more subtle forms such as in the distribution of election tickets or in
the change of political affiliations of the members of the political parties. Prevention of
Corruption Act, 1988 indirectly defines corruption as,
“Whoever being or expecting to be a public servant, accepts or obtains, or agrees to accept, or

attempts to obtain gratification whatever, other than legal remuneration as a motive or a
reward for bearing to do any official act or for showing or for bearing to show, in the exercise
of his official functions favour or disfavour to any person with the Central or State
Government or Parliament or Legislature of any State or with any public servant as such.”
1.3. Causes of corruption:

The important causes of corruption in India are poor regulatory framework, exclusivist process
of decision making aggravated by discretion and official secrecy, rigid bureaucratic structures
and processes; and absence of effective internal control mechanism. Social acceptability and
tolerance for corruption and absence of a formal system of inculcating the values of ethics and
integrity further propagates corruption.
Significant levels of corruption exist in India despite the existence of a relatively strong
governance structure, institutions, legal framework and policies. The anti-corruption laws and
institutions coupled with a strong oversight system consisting of the CVC, CAG and the CIC
have been well acknowledged. The problem lies in implementation and there is a huge gap
between the policies and practice.
Public procurement is an activity highly prone to corruption and which has serious impact on
the industry as well as the market. According to World Bank estimate, the average bribe to
obtain a public contract is estimated at 15% of the contract value. The CVC therefore
maintains a high focus in this area.

1.4. Role of Central Vigilance Commission:
The Central Vigilance Commission though created in 1964, became an independent statutory
body only in 2003 by an Act of parliament based on a judgement of the Supreme Court. Its
mandate is to oversee the vigilance administration and to advice and assist the executive in
matters relating to corruption. It investigates cases of corruption arising out of complaints or
detection by vigilance wings in the various departments and recommends punishment
wherever required. It is then for the executive to punish the individual official. Anti-corruption
efforts were so far focussed only on enforcement wherein it was assumed that strict
enforcement of anti-corruption laws and punishing the corrupt public servants will have a
serious deterrent effect. This approach has not been effective because of the cumbersome
process involved in punishing the errant and the deterrent effect is lost due to delay and
dilution of punishment. Therefore having realised the shortcoming of an enforcement focussed
strategy, the Central Vigilance Commission is now proposing to lay greater emphasis on
prevention and education and generation of awareness among the people as a more effective
and sustainable means of fighting corruption. There is a need to develop a sound preventive
vigilance framework which would enable organisations to assess the risk of corruption and
take steps to correct the policies, procedures and systems and strengthen their internal controls
to eliminate the scope for corruption in the first place.
One of the preventive strategies successfully deployed by the CVC is the leveraging of
technology to combat corruption, by persuading organisations to adopt IT and automate the
activities and process vulnerable to corruption. The results of this exercise have been
encouraging and our efforts been internationally recognised.
An important requirement for the success of anti-corruption efforts is that it should be

participative i.e. involve all the stakeholders and establish coordination among all agencies
fighting corruption. These elements have been lacking so far.
1.5. Role of private sector in fighting corruption:
Anti-corruption efforts in India have been largely focussed on the Public Sector which is
called the “demand side” in the parlance of corruption economics. The private sector which
forms the “supply side”, which actually pays the bribes, has been largely ignored. The supply
side theories often put the onus of fighting corruption on the private sector. It states that firms
pay bribes primarily for overcoming their shortcomings in terms of - poor quality of their
product/service, high price of their product or to create a market for their goods which

otherwise are not in demand. Thus they pay bribe to stay in competition despite these
handicaps or to avoid true and fair competition.
Corruption is the anti-thesis of a free, fair, competitive and efficient market, as it distorts the
objectivity, transparency and fair play in the market. It may therefore be argued that business
entities are obliged to maintain integrity in order to maintain the efficiency and sanctity of the
market. It would be self-destructive to distort the very market on which they are dependent for
their existence. It is also a challenge for consumers who deserve quality services and product
and thus a challenge for the state too.
Theory X of corruption economics advocates that given an opportunity and if the fears of the
private sector are allayed, they will at all cost stand up against corruption.
International efforts have equally focused on tackling the “supply side” of corruption and most
of the countries have either formulated their own Foreign Corrupt Practices Act or are
signatories to Anti-Bribery Conventions. Therefore international pressure is building up on
countries to formulate laws and take action against the private business in their countries who
attempt to bribe foreign governments to obtain contracts. This is aimed at achieving fairplay
and competitiveness in international business. International economic and financial
organisations are strongly pursuing this. As Indian companies are becoming globally
competitive, we may sooner or later have to address these concerns.
1.6. Corruption laws in India
Public servants in India can be penalized for corruption under the Indian Penal Code, 1860
and the Prevention of Corruption Act, 1988. The Benami Transactions (Prohibition) Act, 1988
prohibits benami transactions. The Prevention of Money Laundering Act, 2002 penalises
public servants for the offence of money laundering. India is also a signatory (not ratified) to
the UN Convention against Corruption since 2005. The Convention covers a wide range of
acts of corruption and also proposes certain preventive policies.
Key Features of the Acts related to corruption Indian Penal Code, 1860:
The IPC defines “public servant” as a government employee, officers in the military,
navy or air force; police, judges, officers of Court of Justice, and any local authority
established by a central or state Act.

Section 169 pertains to a public servant unlawfully buying or bidding for property. The
public servant shall be punished with imprisonment of upto two years or with fine or
both. If the property is purchased, it shall be confiscated.
Section 409 pertains to criminal breach of trust by a public servant. The public servant
shall be punished with life imprisonment or with imprisonment of upto 10 years and a
fine.
The Prevention of Corruption Act, 1988
In addition to the categories included in the IPC, the definition of “public servant”
includes office bearers of cooperative societies receiving financial aid from the
government, employees of universities, Public Service Commission and banks.
If a public servant takes gratification other than his legal remuneration in respect of an
official act or to influence public servants is liable to minimum punishment of six
months and maximum punishment of five years and fine. The Act also penalizes a
public servant for taking gratification to influence the public by illegal means and for
exercising his personal influence with a public servant.
If a public servant accepts a valuable thing without paying for it or paying inadequately
from a person with whom he is involved in a business transaction in his official
capacity, he shall be penalized with minimum punishment of six months and maximum
punishment of five years and fine.
It is necessary to obtain prior sanction from the central or state government in order to
prosecute a public servant.
The Benami Transactions (Prohibition) Act, 1988
The Act prohibits any benami transaction (purchase of property in false name of another
person who does not pay for the property) except when a person purchases property in
his wife’s or unmarried daughter’s name.
Any person who enters into a benami transaction shall be punishable with imprisonment
o up to three years and/or a fine.
All properties that are held to be benami can be acquired by a prescribed authority and
no money shall be paid for such acquisition.

The Prevention of Money Laundering Act, 2002
The Act states that an offence of money laundering has been committed if a person is a
party to any process connected with the proceeds of crime and projects such proceeds as
untainted property. “Proceeds of crime” means any property obtained by a person as a
result of criminal activity related to certain offences listed in the schedule to the Act. A
person can be charged with the offence of money laundering only if he has been
charged with committing a scheduled offence.
The penalty for committing the offence of money laundering is rigorous imprisonment
for three to seven years and a fine of upto Rs.5 lakh. If a person is convicted of an
offence under the Narcotics Drugs and Psychotropic Substances Act, 1985 the term of
imprisonment can extend upto 10 years.
The Adjudicating Authority, appointed by the central government, shall decide whether
any of the property attached or seized is involved in money laundering. An Appellate
Tribunal shall hear appeals against the orders of the Adjudicating Authority and any
other authority under the Act.
Every banking company, financial institution and intermediary shall maintain a record
of all transactions of a specified nature and value, and verify and maintain records of all
its customers, and furnish such information to the specified authorities.
Process followed to investigate and prosecute corrupt public servants
The three main authorities involved in inquiring, investigating and prosecuting

corruption cases are the Central Vigilance Commission (CVC), the Central Bureau of
Investigation (CBI) and the state Anti-Corruption Bureau (ACB). Cases related to
money laundering by public servants are investigated and prosecuted by the Directorate
of Enforcement and the Financial Intelligence Unit, which are under the Ministry of
Finance.
The CBI and state ACBs investigate cases related to corruption under the Prevention of
Corruption Act, 1988 and the Indian Penal Code, 1860. The CBI’s jurisdiction is the
central government and Union Territories while the state ACBs investigates cases
within the states. States can refer cases to the CBI.
The CVC is a statutory body that supervises corruption cases in government
departments. The CBI is under its supervision. The CVC can refer cases either to the
Central Vigilance Officer (CVO) in each department or to the CBI. The CVC or the

CVO recommends the action to be taken against a public servant but the decision to
take any disciplinary action against a civil servant rests on the department authority.
Prosecution can be initiated by an investigating agency only after it has the prior
sanction of the central or state government. Government appointed prosecutors
undertake the prosecution proceeding in the courts
.All cases under the Prevention of Corruption Act, 1988 are tried by Special Judges who
are appointed by the central or state government.
Second ARC Commission has recommendations on Corruption:
The offences should be classified into four categories, first, gross perversion of the
Constitution and wilful violation of the oath of democratic institution office. Second,
abuse of authority by favouring or harming or harassing someone. Third, obstruction or
perversion of justice by unduly influencing law enforcement agencies and prosecution
is a common occurrence in our country. Last, squandering public money, including
ostentatious official life-styles etc.
The Prevention of Corruption Act (PCA) discusses various offences and penalties but
bribe giving is not defined separately as an offence. The Commission suggests that
section 7 of this Act needs to be amended and include collusive bribery as a special
offence. If it causes a loss to the state, public or public interest then the punishment
should be double.
It is provided in PCA that the previous sanction of the competent authority is necessary
before a court takes cognizance of the offences. But the Commission has opined that
prior sanction should not be necessary for prosecuting a public servant who has been
trapped red-handed or in case of possessing assets disproportionate to the known
sources of income.
The Presiding Officer in a Legislature should be designated as the sanctioning authority
for MPs and MLAs respectively. The Commission suggested that there is a need to
delegate the power of sanctioning authority to a Committee of Central Vigilance
Commissioner and Departmental Secretary. In the case of differences between two, the
matter should be resolved at the level of Central Vigilance Commission. When the
sanction is required against Secretary, then the empowered committee should comprise
Cabinet Secretary and the Central Vigilance Commissioner. The sanction granting order
should be issued within two months. In case of refusal, the reasons should be placed

before the respective Legislature annually. Such arrangements may be introduced at the
state level.
A new chapter of the penalty and pay damages in criminal cases of corrupt public
servants should be introduced in P.C.A. The decision of the Government on this
recommendation is pending. To speed up the trial under the P.C.A. needs to be fixed a
time limit for various stages of trial and proceedings of courts by amending the criminal
procedure code day-to-day basis. The Supreme Court and the High Courts may provide
some guidelines to preclude unwarranted adjournments and avoidable delays.
Private sector service providers and NGOs receiving substantial funding should be
covered under the P.C.A. Again the decision of the Government is pending about this
recommendation. Discretion should be eliminated from all the government offices
having public interface. Decision making on important matters should be assigned to a
committee instead of an individual.
It is again accepted that the illegal acquired property must be forfeited and the Corrupt
Public Servants (Forfeiture of Property) Bill be enacted without further delay.
Supervisory officers should be primarily responsible for curbing corruption through
annual performance report. If any officer, who gives a clean chit to his corrupt
subordinate then he should be asked to explain his probation in this regard. Submission
and scrutiny of assets and liability statements of public servants should be ensured and
put in the public domain. Annual list of public servants of doubtful integrity should be
prepared in all departments in consultation with the anti-corruption agencies.
The Benami Transactions (Prohibition) Act, 1988 precludes the person who acquired
the property in the name of another person from claiming it as his own. It is accepted by
the Government that steps should be taken for immediate implementation of the Benami
Transactions (Prohibition) Act, 1988. The whistleblowers of government and corporate
sector, who expose false claims, fraud or corruption be protected by ensuring
confidentiality and anonymity, protection from victimization in career and other
administrative measures to prevent bodily harm and harassment.
A law on `Serious Economic Offences should be enacted and the definition of this law
may include the involvement of a sum exceeding Rs.10 crore, widespread public
concern, require highly specialized knowledge of financial market, significant
international dimensions where the requirement of legal, financial investment and
investigative skills be brought together.
Serious Frauds Investigation Office (SFIO), which was set up in 2003 as a specialized
multi-disciplinary organization to deal with cases of serious corporate frauds should be
attached with the `Serious Frauds Office‟ (SFO).A serious frauds monitoring committee
(SFMC) should be constituted to oversee the investigation and prosecution of such
offences headed by Cabinet Secretary. When the pubic functionary is involved in a

serious fraud, the SFO shall send a report to the RashtriyaLokayukta and act according
to the provided directions.
The Commission suggested that accepting money or any other valuable consideration to
speak or vote in a particular manner in the Parliament should be considered into the
corrupt acts. For this purpose Article 105(2) of the Constitution which provides
immunity to MPs or MLAs under Parliamentary privileges must be amended. Same
arrangement should be made in Article 194(2) for members of the State legislatures.
2. Professional ethics:
Professional ethics could suggest that professionals have their own system of ethics, separate
from ordinary ethics. Of course, one could reasonably argue that independent of whether a
particular moral issue happens to arise in either a professional or a nonprofessional context,
ethics is ethics. The same ethical rules involving honesty, fairness, and so forth should apply
to professionals as well as to ordinary individuals, so that if it is wrong for ordinary people to
steal, and lie, then it is wrong for professionals as well. Thus one might conclude that a
separate field of study called ‘professional ethics’ is not really needed. However, many
ethicists argue that the kinds of moral issues affecting professionals are sufficiently distinct
and specialized to warrant separate moral obligations, which exceed those of ordinary
individuals.
Professional ethics in an organization would mean a set of values, principles and morals
followed in the best defined manner governed by broader code of ethics for the given entity. It
is these codes of ethics that provides broad guidelines as to what is right and what is wrong,
which decision to take and which one to leave. How much can you flex and how much to
restrict.
“Professional code of ethics can be defined as, set of principles that all employees must
comply and ensure ethical decision making even in difficult situations. Professional code of
ethics is said to be the base platform for every employee to build his career on. Employees
define different criteria's, and exceptions based on the heterogeneous situations.”
There are multiple ways of imbibing the professional code of ethics
Regular ethics training on professionalism.

During induction of a new joiner, companies to imbibe a compulsory security and
professionalism training
Awarding mechanism for employees who show professional attitudes and behaviours.
Penalty violations which could also include firing of a resource for unethical behaviour.

Encouragement to set examples for the junior staff on professionalism, integrity and
ethics.
Framework to encourage reporting of ethical violations to upper management on
anonymous basis – such as “Whistle Blower Protection”
Professional code of ethics must be a fair blend of respect for co-workers, juniors and
seniors, responsibility for one’s role and honesty in the conduct.
3. Code of Conduct
Codes of conduct vary from one profession to another but always set out the behaviours and
ethics that are expected of its employees or members.
“Codes of conduct will focus mainly on expected behaviours that are not related to the
profit making of an organization, rather on behaviours that are expected amongst each
other, other professionals, the customers/clients/service users and the wider community. A
code of conduct will also make it clear to service users what they can expect from the people
that they are dealing with, and what is and isn't considered acceptable behaviour in their
dealings with them”
Every code of conduct should go into realm of business ethics of an organization. These are
usually targeted to explain the noneconomic values of an organization. Business ethics explain
the philosophy of an organization and include the rights and duties of employees and the
corporation as a whole, as well as the relationship between the corporation and its
stakeholders.
Code of Conduct in Public service
The Government of India has amended All India Services (Conduct) Rules,1968, in rule 3(1)
after sub-rule (1) by inserting sub-rule (1A) and rule 3(2) after sub-rule (2A) by inserting sub-
rule (2B) and these rules are called the All India Services (Conduct) Amendment Rules, 2014.
Under sub-rule (1A), every member of the Service shall maintain:-
High ethical standards, integrity and honesty;

Political neutrality;
Promoting of the principles of merit, fairness and impartiality in the discharge of duties;
Accountability and transparency;
Responsiveness to the public, particularly to the weaker section;
Courtesy and good behaviour with the public.

Under sub-rule (2B), every member of the Service shall:-
1. Commit himself to and uphold the supremacy of the Constitution and democratic
values;
2. Defend and uphold the sovereignty and integrity of India, the security of State, public
order, decency and morality;
3. Maintain integrity in public service;
4. Take decisions solely in public interest and use or cause to use public resources
efficiently, effectively and economically;
5. Declare any private interests relating to his public duties and take steps to resolve any
conflicts in a way that protects the public interest;
6. Not place himself under any financial or other obligations to any individual or
organisation which may influence him in the performance of his official duties;
7. Not misuse his position as civil servant and not take decisions in order to derive
financial or material benefits for himself, his family or his friends;
8. Make choices, take decisions and make recommendations on merit alone;
9. Act with fairness and impartiality and not discriminate against anyone, particularly the
poor and the under-privileged sections of society;
10. Refrain from doing anything which is or may be contrary to any law, rules, regulations
and established practices;
Maintain discipline in the discharge of his duties and be liable to implement the lawful
orders duly communicated to him;
11. Be liable to maintain confidentiality in the performance of his official duties as required
by any laws for the time being in force, particularly with regard to information,
disclosure of which may prejudicially affect the sovereignty and integrity of India, the
security of State, strategic, scientific or economic interests of the State, friendly relation
with foreign countries or lead to incitement of an offence or illegal or unlawful gains to
any person;

12. Perform and discharge his duties with the highest degree of professionalism and
dedication to the best of his abilities.
4. “Nolan principles”
In 1994, the UK government established a Committee on Standards in Public Life. The

committee was chaired by Lord Nolan, and was tasked with making recommendations to
improve standards of behaviour in public life. The first report of the committee established the
seven principles of public life, also known as the “Nolan principles”. 20 years on from the
development of the principles, have they made a difference, and are they still relevant?
The fact that the Nolan Principles are widely used suggests that they are indeed relevant and
useful. Apply for any public appointment in Northern Ireland, and the information booklet will
ask you as an applicant to “subscribe to and uphold the seven principles of public life (the
“Nolan principles”)”.
The seven principles are outlined below:
Selflessness – Holders of public office should act solely in terms of the public interest.
They should not do so in order to gain financial or other benefits for themselves, their
family or their friends.
Integrity – Holders of public office should not place themselves under any financial or
other obligation to outside individuals or organisations that might seek to influence
them in the performance of their official duties.
Objectivity – In carrying out public business, including making public appointments,
awarding contracts, or recommending individuals for rewards and benefits, holders of
public office should make choices on merit.
Accountability – Holders of public office are accountable for their decisions and
actions to the public and must submit themselves to whatever scrutiny is appropriate to
their office.
Openness – Holders of public office should be as open as possible about all the
decisions and actions they take. They should give reasons for their decisions and restrict
information only when the wider public interest clearly demands.
Honesty – Holders of public office have a duty to declare any private interests relating
to their public duties and to take steps to resolve any conflicts arising in a way that
protects the public interest.

Leadership – Holders of public office should promote and support these principles by
leadership and example.
Ethics in International Relationship
5.1. Refugee Situation
If philosophers have begun to engage the ongoing refugee crisis, it's not simply because
political leaders have proved incapable of forming a unified European Union to help the
refugees, but rather because this is not a problem that can be solved with a short-term political
solution.
Driven by climate change and conflicts, mass migrations will increase drastically over the 21st
century, which has begun in regions of the world.
As the philosopher Zygmunt Bauman recently pointed out, there is no "shortcut solution to
the current refugee problem. Humanity is in crisis - and there is no exit from that crisis
other than the solidarity of humans."
Whether, helping refugees is done through a utilitarian approach based on clarity and
consistency in our moral thinking or a Marxist method that seeks to uncover the
socioeconomic causes of the crisis is less important than the need for us to engage with an
emergency that touches all of us.
Peter Singer suggested that affluent countries should not only take more refugees than they
can currently accept, but also increase "support to less affluent countries that are supporting
large numbers of refugees”. This support, according to Singer, will not only discourage
refugees from risking their futures and lives in expensive and dangerous journeys, but also
reduce the overall cost of relief
This rational solution is founded on Singer's belief that we have the same moral obligations
towards foreigners as we have to our closest family.
As convincing as this solution sounds, one wonders whether it is even possible to apply a
universal moral standard to the actions of peoples from cultures with different notions of
morality.

But a different ethical approach argued that persons and communities can have positive duties
to help remedy harms they did not themselves cause.
Such responsibility can arise when five conditions are present:
1. There is a critical need;

2. A potential responder or agent has proximity to the need;
3. The agent has the capability to respond;
4. The agent is likely the last resort from whom help can be expected; and
5. Help can be provided without disproportionate harm to the one assisting.
6. These criteria can help us think about our duties toward refugees and other displaced
people.
This moral question – sometimes referred to as the ethics of admission – is also the primary
focus of much normative philosophical analysis.
We ought to expand the moral approach we take to refugees. Philosophers have been overly
focused on the moral obligations of liberal democracies to admit or exclude refugees, and have
not given sufficient moral consideration to the treatment of the displaced who will not be
resettled.
Most people, once they are displaced from their homes, remain in protracted situations lasting
five years or more. The average length of time a person in a protracted situation will remain a
refugee is 17 years. Less than 1 percent of official refugees will ever be resettled permanently
in a new country.
The majority of the world’s refugees remain for years, often decades, sometimes generations,
in refugee camps or informal settlements.
5.2. Encampment
Encampment – placing refugees in camps or other places where they have little access to
resources, rights or protection for prolonged periods of time – has become the de facto way of

handling refugee situations. This has supplemented and increasingly overtaken the other
“durable” solutions – voluntary return to the country of origin (repatriation), local integration
in the country of residence or asylum and resettlement in a third country
We have a moral obligation to reject the policy of long-term encampment as the de facto
solution to the problem of unwanted and superfluous people in the world. This is not to say
that refugee camps are never appropriate; they may be appropriate in the short term as a way
to provide emergency aid. The problem is the use of camps as a long-term measure for
containing forcibly displaced people so that they do not threaten the sovereignty of other
states. This is sometimes referred to as “warehousing” – placing people in camps, dependent
on aid, for protracted periods of time so that they do not pose problems for neighbouring states
or have the ability to claim asylum in the West.
Those who are warehoused in refugee camps are usually deprived of the rights that are part of
the 1951 U.N. Refugee Convention, such as the right to work, run a business, own property,
move freely within the country of residence or choose a place of residence. In short, the moral
harms of being in a refugee camp include a sense of captivity, the denial of freedom,
autonomy and basic human rights – not merely for short exceptional periods but regularly and
for extended periods of time.
If, for pragmatic or political reasons, camps are going to continue to be used to house refugees
over the long term, they ought to at least meet the level of what John Rawls calls a decent
hierarchical society. That is, they ought to minimally protect the basic human rights and
dignity of their residents and allow some form of political participation and accountability.
Currently this does not occur in most refugee camps.
Though a low bar in most other contexts, when it comes to the treatment of refugees and the
displaced, many would consider ensuring this basic level of rights, protection and
accountability an unaffordable and unnecessary luxury. The reason that the ethical treatment
of the displaced during their displacement is often ignored is because displacement is assumed
by most people to be exceptional and temporary.
Both of these assumptions should be abandoned.
5.3. Displacement
Displacement is so much a fact of everyday political life that far from being exceptional, it
ought to be seen as a regular part of global politics. Far from being temporary, displacement

ought to be assumed to be long term and enduring. Living outside of a nation-state is no

longer an anomaly that can be brushed aside as exceptional to contemporary political life; it
has in many ways become a standard way of living for millions of people, and will
increasingly be so in the future. The treatment of people during their displacement, because it
is regular and enduring, not exceptional and temporary, ought to be subject to rigorous ethical
consideration.
Some of the harms of the refugee regime must be understood as structural injustices.
Structural injustices are not necessarily the result of deliberate wrongdoing or explicitly unjust
policies, but are the unintentional outcome of the actions of different agents each working for
their own morally acceptable ends.
This calls for a new understanding of responsibility. We ought to understand our responsibility
for global displacement as “remedial” in the sense that we are responsible for fixing the
problem in front of us because of the various ways in which we are connected to the situation,
even though we did not cause it.
There is a need to focus on the moral dimension of how the displaced are treated between the
time of their exile and when they are finally able to find a permanent durable solution. This
period of time is ever growing and more and more people spend their lives here. For the vast
majority of people, it is a time characterized by confinement and human rights violations. This
should not be the accepted norm. We ought to be promoting policies and practices that treat
the forcibly displaced as fully human and with dignity.
There is also a need to develop a clear awareness of what is actually causing the ongoing
emergency before we can do something about it.
According to the Slovenian philosopher, the current war in Syria is not the only cause of the
refugee crisis. In addition to other Western military interventions (in Iraq, Afghanistan, and
Libya), one must also take into consideration the social consequences of global capitalism.
The current circulation of commodities through global markets is not a democratic system -
with the same rules for everyone - but rather represents a network of political impositions and
violations of workers' rights.
These are "accompanied by growing social divisions" that create tensions that often lead to
military interventions with drastic consequences. According to one philosopher- the true threat
to our common way of life, does not come in the shape of refugees but lies in the dynamic of

global capitalism, which can be overcome only through a "radical economic change that
abolishes the conditions that create refugees".
Despite the differences most philosophers on the thought of International ethics demand that
we overcome our indifference, prejudice, and fear. Both ask us to look beyond our narrow
self-interest. Whether this is done through a utilitarian approach based on clarity and
consistency in our moral thinking or a Marxist method that seeks to uncover the
socioeconomic causes of the crisis is less important than the need for us to engage with an
emergency that touches all of us. One shouldn't wait for philosophy to give us the perfect
solution to the crisis, but maybe it can help us propel towards it. Maybe philosophy can help to
engage, rather than avoid it. It is the task of philosophers to demand this engagement.
5.4. Just War Theory
The most famous way of ethically assessing war is to use ‘Just War Theory’; a tradition going
back to St. Augustine in the 5th Century and St. Thomas in the 13th Century. Just War theory
considers the reasons for going to war (Jus ad bellum) and the conduct of war (Jus in bello).
This distinction is important. A war might be ethical but the means unethical, for instance,
using landmines, torture, chemicals and current debate is concerned with drones.
Just War theory sets out principles for a war to be ethical. The war must be:
1.Waged by a legitimate authority (usually interpreted as states)

2. In a just cause
3. Waged with right intention
4. Have a strong probability of success
5. Be a last resort
6. Be proportional
In addition, there are three principles for conduct in war:
1. Discrimination (distinguishing between enemy combatants and non-combatants)

2. Proportionality (the harms must be proportional to the gains)
3. Actions must be militarily necessary

Establishing ‘just cause’ is problematic, for example, self-defence is widely recognised, and
the UN Charter grants states a right to defend themselves. However, other ‘just causes’ are
more difficult to defend. Particularly controversial is humanitarian intervention, even though it
is sometimes seen as obligatory and indeed, the most ethical reason for war
All criteria are problematic and hard to meet. Think about ‘right intention’ with regard to
proportional to use drones where there is no risk to life on one side and risk to many lives
(including civilian lives) on the other? And when battles are fought in villages and homes by
those with no uniforms, how can the principle of discrimination ever be respected – and
indeed should it be?
The character of war is changing fast and the ethics needs to keep pace with that change.
These particular principles might well need revision. But one should not imagine the
fundamental ethical issues have changed. It is still the case that in a sense war is inherently
unethical. To be justified, significant ethical reasons are required and although imperfect Just
War theory continues to be one way to seek such reasons.
6. Aptitude and foundational values for Civil Services and Important

Definition
Accountability:
Accountability can broadly be defined as the obligation of those holding power to
take responsibility and be held answerable for their behaviour and actions. This
obligation might stem out of a moral‐ethical need to account for one’s behaviour,
or out of a legal requirement.
Altruism:
Willingness to do things that bring advantages to others, even if it results in
disadvantage for yourself.
Aptitude:
Ability for learning and proficiency in a specific or discipline. It can be natural or
acquired and can be improved over a period of time by training.

Bias:
A partiality that prevents objective consideration of an issue or situation.
Conscience:
the part of you that judges how moral your own actions are and makes you feel
guilty about bad things that you have done or things you feel responsible for.
Crisis of conscience is regretting on a decision made by a person on the grounds of
immorality or righteousness.
Crisis of confidence is when others have change their opinion of a person or an
organization, usually from a good opinion or a bad opinion.
Crisis of faith, when someone who has had strong faith in a set of beliefs begins to
question the validity of those beliefs.
Control:
The power to influence or direct people's behavior or the course of events.
Commitment:
The act of binding yourself to a course of action. It is the act by which the
objective of individual are integrated with objectives of person or organization,
individual is in commitment with.
Compassion:
The meaning of compassion is to recognize the suffering of others, then take
action to help. The meaning of compassion can be expressed in many ways.
Author Fredrick Buechner describes the meaning of compassion in these words:
"Compassion is sometimes the fatal capacity for feeling what it is like to live
inside somebody else's skin. It is the knowledge that there can never really be any
peace and joy for me until there is peace and joy finally for you too."

The Bible defines the meaning of compassion in several ways. We are to "speak
up for those who cannot speak for themselves, defend the rights of the poor and
needy" (Proverbs 31:8-9, NIV)
Courage:
The willingness to act toward a moral and worthwhile goal despite the presence of
risk, uncertainty and fear
Conviction:
The quality of showing that one is having a firm belief or opinion.
Discrimination:
An act of treating a person or particular group of people differently, especially in a
worse way from the way in which you treat other people.
Empathy:
Understanding what others are feeling because you have experienced it yourself.
Difference with Sympathy: Sympathy is acknowledging another person's
emotional hardships and providing comfort and assurance.
Espirit de corps:
A sense of unity and of common interests and responsibilities, as developed
among a group of persons closely associated in a task, cause, enterprise, etc.
Etiquette:
The conduct or procedure required or prescribed by authority to be observed in
social or official life.
Ethics:
Ethics is a set of principles of right conduct. It has been defined as a set of values
and principles which helps guide behaviour, choice and actions. It helps to decide
whether ones’ actions are right or wrong.

Ego:
Ego is the part of personality that helps us deal with reality and prevents us from
acting on every urge and being so morally driven that we can't function properly.
However It helps us direct our unacceptable urges to more acceptable targets.
Difference
Ego Self-Respect
Act of proving yourself better Act of staying confident
Acts of satisfaction of Ego leads to Acts driven by desire of self-respect

various arrays of Emotions depending mostly result in contentment and
upon the situation. peace.
Can have both positive and negative Mostly positive in nature.

meaning.
Fairness:
An act which is devoid of favouritism, discrimination and bias.
Flexibility:
Ability of adaptable or variable as per the circumstances.
Impartiality
Impartiality (also called even-handedness or fair-mindedness) is a principle of
justice holding that decisions should be based on objective criteria, rather than on
the basis of bias, prejudice, or preferring the benefit to one person over another for
improper reasons.

Difference with Neutrality:

Impartiality means all the judgment and decisions are free from bias and
prejudice. However one can freely takes a side when a judgment on principle of
impartiality is made.
Neutrality, on other hand means you don’t take sides at all. Under the principle of
neutrality, one must treat all parties equally irrespective of existing situation
among them.
Integrity:
Integrity is soundness of moral principle which comes from character of
uncorrupted virtues. It is putting the obligation of Public services above your own
personal interest. The code of behaviour mentioned in conduct rules of Central
Services (conduct) rules 1964 expects Civil servants ‘maintaining integrity and
absolute devotion to duty’
Initiative:
Act performed voluntarily without being prompted to.
Innovation:
The process of translating an idea or invention into a good or service that creates
value. Innovation involves deliberate application of information, imagination and
initiative in deriving greater or different values from resources, and includes all
processes by which new ideas are generated and converted into useful output.
Kindness:
A spontaneous gesture of goodwill towards someone or something - our fellow
humans, the animal kingdom, and the kingdom of nature. Kind words and deeds
come from a state of benevolence, generated by a core response deep within all of
us.

Law:
The principles and regulations established in a community by some authority and
applicable to its people, whether in the form of legislation or of custom and
policies recognized and enforced by judicial decision
Necessity:
The principle according to which something must be so, by virtue either of logic
or of natural law
Objectivity
Ability to take decisions on sound logic and facts and must be free from any bias
and emotional inclination
Out of the box thinking:
An Expression mostly associated with creativity. It is a thought process that is
divergent to conventional wisdom and sometimes end up in generating novel
ideas.
Opinion:
It is conclusion or inference one can draw from the fact in hands or information in
possession or known to him or by lending a probability of inference. It can also be
drawn on grounds which lack sound reasoning.
Probity:
It is performing duty with integrity, uprightness and honesty. It aims at being
incorruptible through proper implementation of laws, rules and regulation.
Priority:
Something given or meriting attention before competing alternatives.

Philanthropy:
Philanthropy is an idea, event, or action that is done to better humanity and usually
involves some sacrifice as opposed to being done for a profit motive.
Perseverance:
Perseverance is the ability and self-control that pushes you to work through
challenges. Having perseverance means that when you are facing a challenge, you
use your mind and your body to overcome it. Perseverance means you are able to
wait and work through difficulties, whether they have to do with your mind, your
body, or your emotions. It doesn’t mean “don’t quit” policy, rather in means, not
giving up in the middle of deepest of challenges and do your job with honesty.
Prejudice:
Preconceived opinion that is not based on reason or actual experience. It’s a
judgment formed by an individual who is based on thoughts that are premature
and are not based on thorough study or research about a group of people or
individuals.
Difference
Prejudice Bias
It’s mostly used in connection with idea It is an inclination towards a certain
of dislike towards a person or idea. choice based on available alternative.
Act of making decision prematurely Thoughts of person/ group leaning

without employing proper facts. towards a particular area of life ex
religion.
It is an illogical act in which one is
addicted to a certain opinion without It can be both positive and negative.
being reasonable.

Patriotism:
It is the love for a nation, with more emphasis on values and beliefs.
Difference
PATRIOTISM NATIONALISM FASCISM
It is feeling or admiration It is a feeling of It is a political philosophy
towards one’s country superiority for one’s that exalts nation or race
country. over its citizen.
May promote democratic Tends to promote
and federal approach It tends to more autocratic and dictatorial
centralization. regime.
Belief that their country is
one of the best and can be Belief that country is best Firm belief in national
further improved. in all respect. identity and sense of
supremacy of nation or
A patriot can tolerate A nationalist may or may race, overlooking its
criticism. not tolerate criticism; demerits.
however it will take it as
A patriot considers both an insult. Complete absence of
virtue and vices of the freedom of speech. No
country and cherishes A nationalist cherishes possibility of criticism.
idea of responsibility over virtues and not its
mere loyalty towards deficiencies and puts Believes glorification
one’s country. loyalty over highest without taking any
pedestal. cognizance of vices and
expect absolute loyalty
and blind faith in
authority.
Preferential Treatment:
Receiving better treatment than others. Preferential treatment turns into
discrimination if favourable treatment is shown to a person based on individual
traits and characteristics in situations covered by equal-opportunity laws.

Prudence:
Act of taking Good judgment or wisdom gained from experience and knowledge.
It doesn’t mean one has to be over cautious. Rather it aims at taking wise moves in
testing times.
Reasoning:
It can be seen as a sub set of thinking. It is act of conscious thinking based on
sound logic and aimed at achieving an outcome among challenges.
Responsibility:
A duty or obligation to satisfactorily perform or complete a task. Such task can be
assigned by someone, or created by one's own promise or circumstances.
Tolerance:
Willingness to accept behaviour and beliefs that are different from your own,
although you might not agree with or approve of them.
Thinking:
Act of generating thoughts. It is one of the basic foundation of Human behaviour.
Thinking can be conscious or sub conscious.
Transparency:
A trait which reflects Lack of hidden agendas and conditions. It is a measure of
degree and levels where information pertaining to a given assigned gets less and
less hidden after each progressive level. At level of complete transparency there is
availability of full information required for collaboration, cooperation, and
collective decision making.

GOOD VS EVIL -
It's a dangerous over-simplification to believe that some people are innately ‘good’
while others are innately ‘evil’ or ‘bad.’ This misleading concept underpins the
justice system of many countries - ‘bad’ people commit crimes, and since they are
intrinsically ‘bad’, they should be locked away so that they can’t harm us with
their ‘evil’ behaviour. This concept has also fuelled many wars and conflicts in
history, and even in the present day. It makes groups believe that they are fighting
a just cause against an ‘evil’ enemy and that once the ‘evil’ people have been
killed, peace and goodness will reign supreme. Human nature is infinitely more
complex than this, of course. In human beings, ‘Good’ and ‘evil’ are fluid. People
can be a combination of ‘good’ and ‘bad’ qualities. Some people who behave
cruelly and brutally can be rehabilitated and eventually display ‘good’ qualities
such as empathy and kindness. And rather than being intrinsic, most cruel or brutal
behaviour is due to environmental factors, such as an abusive childhood, or ‘social
learning’ from a family or peers.
The Meaning of Good and Evil:
What do we really mean when we use these simplistic terms, ‘good’ and ‘evil’?
‘Good’ means a lack of self-centeredness. It means the ability to empathize with
other people, to feel compassion for them, and to put their needs before your own.
It means, if necessary, sacrificing your own well-being for the sake of others’. It
means benevolence, altruism and selflessness, and self-sacrifice towards a greater
cause - all qualities which stem from a sense of empathy. It means being able to
see beyond the superficial difference of race, gender or nationality and relate to a
common human essence beneath them. All of the ‘saintly’ people in human
history have these qualities in abundance. Think of Mahatma Gandhi and Martin
Luther King, risking their own safety and well-being for the goal of gaining equal
rights and freedom for Indians and African Americans. These were human beings
with an exceptional degree of empathy and compassion, which overrode any
concern for their own ambitions or well-being.
‘Evil’ people are those who are unable to empathies with others. As a result, their
own needs and desires are of paramount importance. They are selfish, self-

absorbed and narcissistic. In fact, other people only have value for them to the
extent that they can help them satisfy their own desires, or to which they can
exploit them. This applies to dictators like Stalin and Hitler, and to serial killers
and rapists. I would argue that their primary characteristics are an inability to
empathise with others. They can’t sense other people’s emotions or their suffering
can’t see the world from other people’s perspective, and so have no sense of their
rights. Other human beings are just objects to them, which is what makes their
brutality and cruelty possible.
Good and Evil as Flexible:

Most of us lie somewhere between the extremes of Gandhi and Hitler on the
spectrum of human behaviour. Sometimes we may behave badly, when egocentric
impulses cause us to put our needs before the welfare of others. Sometimes we
behave in a saintly fashion, when empathy and compassion impel us to put the
needs of others before our own, resulting in altruism and kindness. The real
difference between this idea of ‘good and evil’ and the traditional concept is that
empathy or a lack of empathy isn’t fixed. Although people with a psychopathic
personality appear to be unable to develop empathy, for most of us, empathy - or
goodness - is a quality that can be cultivated. This is recognized by Buddhism, and
most other spiritual traditions. As we practice meditation or mindfulness, and as
we become less attached to materialism and status-seeking, we become more open
and more connected, and so more selfless and altruistic. The ‘fluidity’ of goodness
is also recognized by the process of ‘restorative justice’, which is becoming more
and more widely used within European justice systems. Rather than locking ‘bad’
people away - which is unfortunately so widely practiced by the US penal system -
restorative justice gives offenders the opportunity to meet their victims, to see how
their crimes have affected them, which often leads to a sense of empathy for their
victims - which in turn frequently leads to rehabilitation.
This is an optimistic view of nature, but I would go even further. Because the
goodness in human beings emerges when we are connected - when we spread out
into empathy with one another - I believe that goodness expresses something
fundamental about human nature, even if it might be sometimes difficult to see.

‘Evil’ is an aberration, a form of pathology, as the psychopathic personality

shows, which only emerges when we are broken off into disconnected fragments.
Important quotes on Public Service that can be used in answers
“Public service must be more than doing a job efficiently and honestly. It must
be a complete dedication to the people and to the nation”. -Margaret Chase Smith
“I think there's no higher calling in terms of a career than public service, which
is a chance to make a difference in people's lives and improve the world” -Jack
Lew
“If you believe you can make a difference, in public service, then you have to
be prepared to accept that you are not going to get 100 percent approval.” - Hillary
Clinton
“Public service is a privilege that must be based on moral foundations”. -
Shimon Peres
“Public service is a calling and you do it as long as the things that brought you
into the office can continue getting you up in the morning and as long as there's
still work to get done”-Anthony Foxx
“Virtue also comes through public service. The one is incomplete without the
other. Power without wisdom is tyranny; wisdom without power is pointless.” ―
Iain Pears, The Dream of Scipio

Match the following (I)
1. a. Free yourself from Pain
Aristotelianism
2. b. Have Pleasure Now

Cynicism
3. c. Act in self interest

Epicureanism and common good
4. d. Be good
Hedonism
5. e. Be self- sufficient
Humanism

Match the following (II)
a. Learn Practical Things

1.
Classical Liberalism
b. Follow God’s will

2.
Kantianism
3. c. Defend Individual Liberty
Legalism
4. d. Do as you’d have others
do (your duty)
Theism

Match the Following (III)
1. a. Care for Nature

Confucianism
2. b. Do Anything (Life has

Existentialism no meaning)
3. c. Live an Ordinary
Logical Positivism
4. d. Make decision and be

Natural Pantheism positive
5. e. Life has no meaning

Nihilism until you give it one

Match the following (IV)
1. a. Maximum good for

Absurdism maximum People
2. b. Learn More
Stoicism
3. c. Love people
Pragmatism Impartially
4. d. Stop making sense

Utilitarianism of life, Just live
5. e. Bring the most

Mohism good to humans
6. f. Be logical, don’t
Platonism Suffer

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Environment.
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By- Abhimanyu Bisaria

Ethics, Integrity and Aptitude

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1.3. Causes of Corruption

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How to live a good life?

Moral decisions - what is good and bad?

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3. Difference between Ethics and Morality

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5. How values are different from Principles?

Principles represent an objective reality that transcends cultures and individuals.

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7. Similarity between Law and Ethics

8. Differences between ethics and laws:

9. Relation between ethics and laws:

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1. Other Useful Terms for Civil Services Exam

1.1. Environmental ethics

a) to challenge human-centred ways of thinking;

1.2. Corporate/ Business Ethics

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a. Corporate social responsibility (CSR)

Corporate Social Responsibility is a management concept whereby companies integrate social

Key CSR issues:

environmental management, eco-efficiency, responsible sourcing, stakeholder engagement,

1.3. Political Ethics

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(NOTE-We’ll discuss Utilitarianism in later chapters as well as in the class)

1.4. Personal ethics

1.5. Administrative ethics

The various elements or components of administrative ethics are:

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The important ones are:

1. Check the arbitrary activities of civil servants

a. The observance of administrative ethics in civil service is determined by the various

1. Precedents and traditions set by the top administrators

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10. Attitude of general public towards the administrators

c. The Balancing act

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2. What are the Basic Principles of the Human Rights Framework?

Accountability: Governments must create mechanisms of accountability for the enforcement

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Non-Discrimination: Human rights must be guaranteed without discrimination of any kind.

3.1 Teleological Theory

3.2 Deontological Theory

Kant is the foremost protagonist of the deontological principle/standard of justification in

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‘Treat humanity… never simply as a means, but always as an end’.

The third categorical imperative is “Kingdom of ends”.

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