Informed reappraisal of Gandhi vis-à-vis Sri Aurobindo - Katju controversy provides an wonderful opportunity for informed reappraisal of Gandhi vis-à-vis Sri Aurobindo and his prophecies. @mkatju Admiring persons ...1 week ago
Thursday, March 30, 2006
Wednesday, March 29, 2006
It is one good thing that Bush has done (laughs)!
You have written that India will overtake the US in 45 years.
It is going to be India's century. India is going to be the biggest economy in the world. It is going to be the biggest superpower of the 21st century. Clyde Prestowitz, president of the think tank Economic Strategy Institute Rediff.com India Rising: Complete Coverage of the Asia Society Conference 2006
March 27, 2006
'There's no comparison between India and China'
March 22, 2006
'India was the greatest wastage of manpower'
March 22, 2006
'India was the greatest wastage of manpower'
March 21, 2006
In India, the problem is not economics, but politicsM&M to seal 3 buyouts
March 20, 2006
Images: Meet a rising starIndia: Little allowed, everything possible'Current infrastructure not enough for 9% growth'Boeing to revise India forecast in June'India needs deeper capital markets''India will lead in the Asian century''Inhuman curricular load on Indian students'Bollywood, India's advertisement to the world'India's power is infinite''Business with India is always rewarding''India is open for business''US Congress will pass nuclear deal'World's collapse, India's rise?
March 18, 2006
Pics: PM at the Asia Society meet'Merit in capital account convertibility'India has come to terms with globalisation: PM
March 17, 2006
'India has tremendous potential to be a global player'PM to open Asia Society conference on Saturday
Sunday, March 26, 2006
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The Global Ethics and Religion Forum is an educational, non-profit NGO dedicated to increasing global ethical responsibility. Incorporated in 2001 and receiving US federal non-profit status in 2002, GERF is an international organization based in Southern California. The heart of the organization consists of some 60 distinguished scholars from around the world who provide the ethical and intercultural expertise for the Forum’s projects. GERF is guided by a twenty-one member Board of Directors which combines both academic and community/business leaders.
The scholarly expertise of the Forum is organized into an International Board of Consultants with experts in international law, economics, business and management, literature, agriculture, philosophy and world religions. World traditions like Buddhism, Hinduism, Jainism, Islam, Baha’i, Judaism and Confucianism are currently represented among Board of Consultants’ members residing in China, India, Indonesia, Thailand, Australia, New Zealand, Germany, The Hague, England, Wales, Canada, and the United States. The Board of Directors also has a rich diversity of experience which includes the presidency of institutes of higher learning, university trusteeship, leadership in financial services and banking, expertise in management, law, medicine and film, as well as corporate ownership and religious leadership.
The Forum promotes global ethical responsibility by addressing specific issues such as human rights and responsibilities, war and reconciliation, race and gender, globalization and economic justice, ecological ethics and global medical issues through an intercultural and interreligious approach. The activities of the Forum are made widely available to the public through conferences, books and film. Forum conferences are open to the public and explicitly organized to make the interchange of ideas across traditions and among disciplines accessible to interested lay people, students as well as community members.
The Forum presents yearly conferences in Southern California and at Cambridge University, and co-sponsors conferences, primarily in Asia. Universities and non-profit organizations in Southern California with which the Forum has partnered include the University of California at Los Angeles; University of California, Irvine; Loyola Marymount University; California State University, Northridge; California Lutheran University; the Los Angeles County Museum of Art; and Long Beach Memorial Medical Center. Outside Southern California, the Forum has partnered with Marquette University; Cambridge University (Clare Hall), England; Payap University, Chiang Mai, Thailand; and the University of Gujarat, Ahmedabad, India. Many of the participants in these programs have also contributed to two book series. The first is the “Library of Global Ethics and Religion” which is published in Oxford, England and is now in its fourth volume, and the second is a new sequence of books on ethical issues in science, ethics and religion to be published by Cambridge University Press, with a first volume on “Global Medical Ethics.”
In the medium of film, the Forum has begun a documentary series, “Patterns for Peace,” focusing on local efforts for peace and harmony in specific regions which can be models for a more peaceful global community. The first two documentaries, “Patterns for Peace: India as a Model for Peace in a Multi-Religious Society” and “Global Voices for Human Rights” are due out in 2006.
With an inclusive and pluralistic orientation, the Global Ethics and Religion Forum neither emphasizes nor excludes the perspective of any particular World Religion, and the Forum endorses no specific political party or political affiliation. Some Current Projects
One current GERF project is a Universal Declaration of Human Rights by the World's Religions which can be viewed via the "Human Rights" navigation button in the left-hand column.
Ecology and Global Health (Click here for Program Details)
Our most recent international conference series was on "Ecology and Global Health," to be held at Long Beach Memorial Medical Center and Clare Hall, Cambridge University. To view program details for the conferences, please click on the link above.
A third current project is the production of a documentary series. The first documentary will be titled "Patterns for Peace: India as a Model for Peace in a Multi-Religious Society," and the second will be titled "Global Voices for Human Rights."
Justice and the Ethics of War
A fourth, and our newest, project is to develop a revised Just War Theory for the 21st Century. This will take into account multi-cultural and multi-religious perspectives. This revision of Just War Theory is intended to develop an ethics of war which explicitly addresses contemporary issues like international terrorism, the use of torture, weapons of mass destruction, humanitarian intervention, private military companies, and child soldiers. The first major event in this project will be a consultation among key participants at Clare Hall, Cambridge University, in early June 2006. This will be followed by the three-day symposium on "Religion and War" which the Forum is coordinating for the Global Congress on "The World Religions After 9-11," in Montreal, Canada, September 11-15, 2006. The director of the Global Congress is Arvind Sharma, a member of the Forum's International Board of Consultants, and the director of the symposium "Religion and War" is Joseph Runzo, the Forum's Executive Director.
This project to revise Just War Theory for the 21st Century will be initiated by the Forum's April 2006 event:
Upcoming Event: "The Military Ethics of Fighting Terror: An Israeli Perspective"
Lecture by Israel Prize laureate Asa Kasher (Tel Aviv University) hosted by Congregation B'nai Israel, Tustin, CA, April 6. Click here for more information.
Patterns for Peace:
India as a Model for Peace in a Multi-Religious Society
The Global Ethics and Religion Forum is in the post-production phase of making an extraordinary documentary of BBC quality entitled "Patterns for Peace: India as a Model for Peace in a Multi-Religious Society." This documentary will advance interreligious understanding with a focus on the multi-religious society of India and the heritage of Gandhi, bringing international attention to India's heritage of peace and nonviolence in an extremely diverse society.
In the wake of recent tragedies and violence around the world, it is essential that there be open discussion of paths which can lead us into a more peaceful and harmonious future. To move toward such a future, the international community can draw on India’s centuries of experience of diverse communities of Christians, Hindus, Muslims, Jews, Sikhs, and Buddhists living together in peace, and on India’s deep religious and Gandhian heritage of nonviolence. This heritage has already touched the world, inspiring the fight against Apartheid in South Africa and the movement for civil rights in the United States, but it is needed now more than ever, as war and civil strife increasingly threaten our global community.
We have been able to respond to this need by collecting over 55 hours of outstanding footage for the documentary. This footage was shot by two exceptional young filmmakers primarily on location in the states of Gujarat and Rajasthan. Among the many people interviewed for the documentary are: His Holiness the XIV Dalai Lama; Father Cedric Prakash, S.J., Director of the Center for Human Rights, Justice and Peace in Ahmedabad; a group of low caste singers from Rajasthan; the Maharaja of Jodhpur; Colonel Fateh Singh, who both fought the India-Pakistan wars and was a UN Peacekeeper in the Middle East; the Sikh economist Surjit Singh; and Maulana Wahiduddin Khan, an 83 year old scholar of the Quran, internationally recognized for his dedication to issues of peace and interreligious understanding.
With the assistance of three outstanding film producers/writers--Emmy award winning producer David Garcia (producer at Universal Studios for 25 years with over 600 films, documentaries, and television episodes to his credit) producer Judith Mayotte, winner of two Emmys and a Peabody Award, and the distinguished documentary producer/writer Frank Kosa--we now have the opportunity to transform this incomparable material into a compelling, truly informative, and accurate documentary. (contact@GERForum.org)
Saturday, March 25, 2006
Since we do not have all the facts before us, we shouldn't offer opinions on matters of state; those who are in the office are better equipped to do that. Democracy is a system of authorisation and hierarchy. Aspiring politicians may better come out in the open and let it be a no-holds-barred fight, without fighting shy of the consequences. Long-distance sub-nationalism and arm-chair politics should stop. As responsible citizens, we must respect our constitutional systems.
In politics, as in other spheres of life, nobody can sideline anybody. It's all a play of Time and Nature. Nature hates to move in linear pattern, curves are more frequent. Time has always surprises in store for us. It's futile to expect fairness in politics; it's always Machiavellian. Life would be unbearable without some aesthetic. Charisma and brand value take long to be created. If millions of people derive pleasure from the political theatre and one family manages to provide them, then it's great showmanship, lovingly called statesmanship in politics. Just consider, how people are emotionally attached to their Kings and Queens in Japan, UK, and elsewhere.
We delude ourselves by uttering the word, Democracy. Politics, nationality, democracy- all run on irrational basis. Multi-party politics in India is a recent phenomenon, let it evolve. If we return some day to our traditional Monarchical system, nothing wrong in that. For Market and Corporate empires with overlapping and inter-penetrating borders are replacing old models of nationhood and governance. Mania economy is the in thing, there is no rationality. Boudrillard speaks of Seduction; there is no escape from that. So in the meantime, let's not be unduly perturbed over things, rather watch and enjoy. Of course, we need some pretext to relish the aesthetic of blurting out e-mails. So thanks to [...] for that. Fraternally, Tusar N. Mohapatra Subject: May be tomorrow, he will find beauty in our caste system, Sandip to Tusar (Suggest Your CM) Date: Fri, 24 Feb 2006 15:18:23 +0530
Dear [...] babu:
All his garbled logic can't justify Tasar babu's above statement. What is in his mind, when he wrote those words? Does he want to get the Gajapati Raja of Puri and coronate him in BBSR? It beats me as to how can a modern man write like this in an elite forum in 21st century? It is mind boggling that we have such people amongst us - may be tomorrow he will find "beautiy" in our caste system. With such confused ideas and lead intellectuals, Bihar will soon overtake us. With such friends, our people, don't need enemies to keep them down. Best wishes, Sandip
Subject: We must suggest, support or protest , Arun's disagreement with Tusar (Suggest Your CM) Date: Sat, 25 Feb 2006 09:14:51 +0530 From: arun patnaik email@example.com Date: Feb 24, 2006 4:49 PM Cc: firstname.lastname@example.org
Tusar babu's mail is well written ( in good english) but makes hardly any sense why he chose to write that way. There are hundred and one reasons for us to disagree to what he says and thinks about Politics, Society, People and Issues.
1. People in a democracy cant be dictated by others ideologies what others say. We must suggest, support or protest against if we feel anything against the interset of the society and its poeple. We cant just vote and elect the legislatures and sit down and expect them to do everything for us.
2. I dont understand why he suggests that people should not react and even suggest to the elected representatives, whats his problem? If he thinks that they (elected representatives) are doing a great job why the people and the state is still back ward??? I am not sure if they are even equipped enough to do something for the state?
I must say that we should be open to any discussion and debate on any issue that concerns the people and society. As the responsible citizens,we must respect our constitutional systems an so more and more people must take part in these dialogues....issues...it should not give unnecessary headache to others who thinks irrationality everywhere.
At the end of the day the legislatures are accountable to the people and the state and not to these well written meaning less compositions. I am just mailing this by using my freedom of _expression, those who agree to this may mail to me. Thanks and best regds Arun Patnaik
Subject: Power politics is not synonymous with Policy Politics Says Mahesh (Suggest Your CM) Date: Sat, 25 Feb 2006 16:32:19 +0530 From: Mahesh Mahadarshee email@example.com Date: Feb 25, 2006 12:18 PM Subject: with reference to Tusar Mohapatra's understanding of politics
It is with reference to Mr Mohapatra's mail. It clearly seems to me that he has been ignorant of the broadest sense of Politics. Power politics is not synonymous with Policy Politics. Government is more of policy than power. Also, centres of de facto power are now not necessarily at constitutionally provided positions. As such politics is no more the preserve of "politicians". No concerned citizen can afford to be a bystander and onlooker. Every concerned citizen has every reason to design and redesign politics to arrive at greatest possible consensus which is the core essential of politics. Mahesh
Tusar N. Mohapatra : Democracy is all about suppleness of thought and plasticity of ideas. It is prudent to chew over cues than to wildly react instantly. Lack of reading is one of the major maladies today. No wonder, most of us carry a school-goers' world-view throughout. To qualify as an elite or intellectual one has to be well-read. Welcome to the world of Savitri Era Learning Forum.
Saturday, March 18, 2006
Friday, March 17, 2006
Unhappy is the man or the nation which, when the divine moment arrives, is found sleeping or unprepared to use it, because the lamp has not been kept trimmed for the welcome and the ears are sealed to the call. — Sri Aurobindo (The Hour of God)
(Quoted here below is the conversation that Sri Aurobindo had with one of his disciples on 23rd July 1924 which makes interesting reading even now after a lapse of 80 years)
Sri Aurobindo: I believe Gandhi does not know what actually happens to the man’s nature when he takes to Satyagraha or non-violence. He thinks that men get purified by it. But when men suffer, or subject themselves to voluntarily suffering, what happens is that their vital being gets strengthened. These movements affect the vital being only and not any other part. Now, when you cannot oppose the force that oppresses, you say that you will suffer. That suffering is vital and it gives strength. When the man who has thus suffered gets power he becomes a worse oppressor. That is what I have written in the Essays on the Gita that when a nation gets freedom by the suffering of its leaders and other men, it oppresses other nations in it turn. It is almost always the case with those who suppress their vital being. It allows the pressure on itself, gets strong and then finds vent in some other direction.
Disciple: Those who take to non-violence as a religion cannot intellectually conceive the possibility of transforming the spirit of violence.
Sri Aurobindo: But you can’t get rid of the spirit of fighting like that.
Disciple: There is also the question of Hindu-Muslim unity which the non-violence school is trying to solve on the basis of their theory.
Sri Aurobindo: You can live amicably with a religion whose principle is toleration. But how is it possible to live peacefully with a religion whose principle is “I will not tolerate you”? How are you going to have unity with these people? Certainly, Hindu-Muslim unity cannot be arrived at on the basis that the Muslims will go on converting Hindus while the Hindus shall not convert any Mohammedan.
Disciple: There was only recently the boycott of a drama in Andhra because some Hindu in the show was represented as marrying a Muslim Lady!
Sri Aurobindo: You can’t build unity on such a basis. Perhaps, the only way of making the Mohammedans harmless is to make them lose their fanatic faith in their religion.
Disciple: Can that be done by education?
Sri Aurobindo: Not by the kind of education they receive at Aligarh but by a more liberalizing education. The Turks, for instance, are not fanatical because they have more liberal ideas. Even when they fight it is not so much for Islam as for right and liberty.
It was the Mohammedans and the Christians who began the religious wars-- i.e. fighting for religion. First the Jews began persecuting and then the Christians when they began to disagree among themselves began to persecute also.
Disciples: The Mohammedans religion was born under such circumstances that the followers never forgot the origin.
Sri Aurobindo: That was the result of the passive-resistance which they practised. They went on suffering till they got strong enough and, when they got power, they began to persecute others with a vengeance.
The Roman Government persecuted the Christians and the Christians suffered. When the Christians came to power they started inquisitions and they always said that the institutions like the inquisition were very good for the souls of those people (Laughter).
Disciples: Did you read Malaviya’s speech about the Multan riots and also what C. Rajgopalachari ha said?
Sri Aurobindo: I am sorry they are making a fetish of this Hindu-Muslim unity. It is no use ignoring facts; some day the Hindus may have to fight the Muslim and they must prepare for it. Hindu–Muslim unity should not mean the subjection of the Hindus. Every time the mildness of the Hindu has given way. The best solution would be to allow the Hindus to organize themselves and the Hindu-Muslim unit would take care of itself, it would automatically solve the problem. Otherwise, we are lulled into a false sense of satisfaction that we have solved a difficult problem, when in fact we have only shelved it. Thursday, March 16, 2006 # posted by swamijyoti @ 5:41 PM