Knowledge can be acquired both in School and out of school settings. Here are some facets of knowledge that can be gained in each setting:
In-school knowledge:
Formal education: This includes knowledge that is taught in formal settings such as classrooms, lectures, and tutorials. It is typically structured and follows a set curriculum.
Skills development: Schools also provide opportunities for students to develop a wide range of skills such as critical thinking, problem-solving, communication, and teamwork.
Socialization: Schools provide a platform for students to interact with their peers, form relationships, and develop social skills.
Out-of-school knowledge:
Life experience: Life experiences, such as traveling, volunteering, and working, can provide valuable knowledge and insights that cannot be learned in a classroom.
Informal learning: This refers to knowledge that is gained through self-directed learning, reading, and exploration. It is typically not structured or part of a formal curriculum.
Hobbies and interests: Pursuing hobbies and interests can lead to the acquisition of specialized knowledge and skills. For example, a person who loves gardening may become knowledgeable about plants and soil types.
It is important to note that both knowledge are important for personal and professional development.
Vedanta Philosophy is a school of Hindu philosophy that is based on the teachings of the Upanishads, which are considered to be the concluding portions of the Vedas, the oldest and most revered scriptures of Hinduism.
The word “Vedanta” literally means “end of the Vedas.”
Vedanta philosophy is centered around the idea of the ultimate reality, which is called Brahman. Brahman is considered to be the unchanging, eternal, and infinite reality that underlies all of creation. According to Vedanta, the ultimate goal of human life is to realize this ultimate reality and to become one with it.
Three main Schools of Vedanta Philosophy :
There are three main schools of Vedanta philosophy: Advaita Vedanta, Vishishtadvaita Vedanta, and Dvaita Vedanta.
Advaita Vedanta, which was founded by the 8th-century philosopher Adi Shankara, holds that Brahman is the only reality and that everything else, including the individual self (Atman), is an illusion. According to this school, the goal of human life is to realize this ultimate reality and to transcend the illusion of individual existence.
Vishishtadvaita Vedanta, which was founded by the 11th-century philosopher Ramanuja, holds that Brahman is the ultimate reality, but that the individual self is also real and distinct from Brahman. According to this school, the goal of human life is to realize the unity between the individual self and Brahman.
Dvaita Vedanta, which was founded by the 13th-century philosopher Madhva, holds that both Brahman and the individual self are real and distinct entities. According to this school, the ultimate goal of human life is to attain devotion to God and to attain eternal life in the presence of God.
Overall, Vedanta philosophy has had a profound impact on Indian culture and has influenced many spiritual traditions both within and outside of India.
Epistemology of Vedanta Philosophy:
Epistemology is the branch of philosophy that deals with knowledge and belief.
In Vedanta philosophy, epistemology is closely tied to the concept of ultimate reality, or Brahman.
According to Vedanta, there are three means of knowledge or pramanas:
Perception inference, and scripture. Perception refers to direct observation through the senses, inference refers to logical reasoning, and scripture refers to the Vedas and other sacred texts.
However, Vedanta holds that these means of knowledge are limited and cannot provide true knowledge of ultimate reality. Instead, the only way to know Brahman is through direct experience, which is achieved through spiritual practice such as meditation, contemplation, and devotion.
Vedanta also acknowledges the limitations of language and concepts in describing ultimate reality. Brahman is beyond all dualities and cannot be fully described or understood through language or thought.
Therefore, Vedanta places a great emphasis on personal experience and realization of ultimate reality, rather than mere intellectual understanding. The goal of Vedanta is not simply to accumulate knowledge, but to transcend the limitations of the mind and attain direct experience of the ultimate reality.
Sankhya Philosophy is one of the six major schools of Indian philosophy, and it focuses on the nature of existence and the process of creation. The Sankhya school was founded by the sage Kapila, who is considered the founder of the school.
Key concepts and principles of Sankhya philosophy include:
Prakriti and Purusha: According to Sankhya philosophy, the universe is composed of two fundamental realities: prakriti (matter) and purusha (spirit). Prakriti is the material world. It is made up of the five elements (earth, water, fire, air, and ether), as well as the mind and the senses. Purusha, on the other hand, is the individual consciousness or soul, which is eternal and unchanging.
Gunas: Prakriti is further divided into three gunas, or qualities: sattva (purity), rajas (activity), and tamas (inertia). These three gunas are responsible for the diversity and complexity of the material world.
Evolution of the Universe: According to Sankhya philosophy, the universe evolves through a process of transformation and combination of the three gunas. This process leads to the formation of the various elements and forms of matter that make up the material world.
Liberation: The ultimate goal of Sankhya philosophy is to achieve liberation (moksha) from the cycle of birth and death. This is achieved through the realization of the true nature of the self (purusha) and the attainment of spiritual knowledge.
Yoga: Sankhya philosophy is closely associated with the practice of yoga, which is seen as a means of attaining spiritual realization and liberation. Yoga is seen as a way of purifying the mind and body. Also, a way of developing the power of concentration and insight.
Overall, Sankhya philosophy provides a comprehensive understanding of the nature of reality and the process of creation, and offers a practical path for achieving spiritual realization and liberation.
Epistemology of Sankhya Philosophies
Epistemology is the branch of philosophy that deals with the nature, sources, and limits of knowledge. In Sankhya philosophy, the theory of knowledge (pramana) is an important aspect of epistemology. According to Sankhya philosophy, knowledge is obtained through three pramanas or valid means of knowledge, which are:
Perception (pratyaksha): Perception is the direct knowledge obtained through the senses. It is considered a valid source of knowledge as long as the senses are not impaired and the object is present.
Inference (anumana): Inference is the indirect knowledge obtained through reasoning. It involves drawing a conclusion based on observation and prior knowledge. Inference is considered a valid source of knowledge as long as it is based on reliable premises and the conclusion is logically sound.
Testimony (shabda): Testimony is the knowledge obtained through reliable sources such as scriptures, gurus, and experts. Testimony is considered a valid source of knowledge as long as the source is trustworthy. Also, the knowledge is not contradicted by other valid means of knowledge.
In addition to these three pramanas, this philosophy also recognizes two types of false knowledge (viparyaya): mistaking the impermanent for the permanent and mistaking the impure for the pure.
Overall, Sankhya philosophy provides an understanding of the sources and limits of knowledge. It also emphasizes on the importance of relying on reliable means of knowledge to obtain true and accurate knowledge.
The Persons with Disabilities Act 1995 is an Indian legislation that aims to ensure equal rights and opportunities for persons with disabilities. The Act was enacted to give effect to the United Nations Convention on the Rights of Persons with Disabilities, which was adopted in 1992.
History of Persons with Disabilities Act 1995
The Persons with Disabilities Act, 1995 was made by the Parliament of India. The Act was introduced in the Lok Sabha, the lower house of the Indian Parliament, in July 1995. It was passed by both houses of Parliament later that year.
This Act was notified by the Government of India on December 7, 1995, and it came into force on February 7, 1996. The Act has been amended several times since then to strengthen its provisions and bring them in line with the evolving needs of persons with disabilities.
The Persons with Disabilities Act 1995 defines a person with a disability as someone with a physical or mental impairment that substantially limits one or more major life activities.
The Act provides for various measures for the welfare and empowerment of persons with disabilities. For eg, including education, employment, social security, and accessibility to public places and transport.
Under the Act, the government is responsible for ensuring that persons with disabilities have equal opportunities and are not discriminated against. It also provides for the establishment of special courts for the protection of the rights of persons with disabilities.
Additionally, the Act sets up a National Fund for Persons with Disabilities to support various schemes and programs aimed at their welfare.
The Act provides for reservation of 3% of vacancies in government establishments and educational institutions for persons with disabilities. It also prohibits discrimination in recruitment, promotion, and working conditions against persons with disabilities.
The Act mandates that all public buildings, transport systems, and information and communication technologies should be made accessible to persons with disabilities.
Additionally, the Act provides for a range of social security measures for persons with disabilities, including pensions, insurance, and financial assistance for the purchase of assistive devices and equipment. It also provides for the establishment of special courts and tribunals for the protection of the rights of persons with disabilities.
Key Policies and Legislations of Persons with Disabilities Act 1995
The Persons with Disabilities Act 1995 is a comprehensive legislation in India that provides for various policies and provisions for the welfare and empowerment of persons with disabilities. Some of the key policies and legislations under the Act are as follows:
Education: The Act provides for free and compulsory education for children with disabilities up to the age of 18 years. It also mandates the government to provide special schools and vocational training centers for persons with disabilities.
Employment: The Act provides for reservation of 3% of vacancies in government establishments and educational institutions for persons with disabilities. It also prohibits discrimination in recruitment, promotion, and working conditions against persons with disabilities.
Accessibility: The Act mandates that all public buildings, transport systems, and information and communication technologies should be made accessible to persons with disabilities. It also provides for the appointment of accessibility auditors to ensure compliance with accessibility standards.
Social security: The Act provides for a range of social security measures for persons with disabilities, including pensions, insurance, and financial assistance for the purchase of assistive devices and equipment.
Legal protection: The Act provides for the establishment of special courts and tribunals for the protection of the rights of persons with disabilities. It also mandates the government to take appropriate measures to prevent abuse, neglect, and exploitation of persons with disabilities.
These policies and legislations under the Persons with Disabilities Act 1995 aim to promote the social, economic, and political inclusion of persons with disabilities and ensure their full and equal participation in society.
The Evolution of the National Education Policy of Education (NPE) is long one.
Stages of Evolution of National Education Policy (NPE)
The National Education Policy (NEP) in India has undergone several changes and reforms since the country’s independence in 1947.
Here is a brief overview of the evolution of the National Education Policy in India:
First Five-Year Plan (1951-1956): The first National Education Policy was formulated during the first Five-Year Plan in 1952. The policy emphasized the importance of education in national development and focused on expanding access to education and improving the quality of education in the country.
Second Five-Year Plan (1956-1961): The second National Education Policy was formulated during the second Five-Year Plan in 1960. The policy emphasized the need for a unified national education system and recommended the establishment of a national system of education with a common curriculum and examination system.
Education Commission (1964-1966): The Education Commission, also known as the Kothari Commission, was established in 1964 to review the progress of education in India and make recommendations for the future. The Commission’s report, published in 1966, recommended a national system of education with a common structure and curriculum and emphasized the importance of vocational education and teacher training.
National Policy on Education (1968): The National Policy on Education was formulated in 1968 based on the recommendations of the Kothari Commission. The policy emphasized the need for a unified national education system with a common structure and curriculum and emphasized the importance of vocational education, teacher training, and adult education.
New Education Policy (1986): The New Education Policy was formulated in 1986, replacing the National Policy on Education of 1968. The policy focuses on the need for a child-centered and activity-based approach to learning. It also recommends the establishment of a three-tier system of education (elementary, secondary, and higher education).
National Policy on Education (1992): The NPE was revised in 1992 to reflect the changing needs of society. The policy emphasized the need for a flexible and diversified education system. It recommended the establishment of a national system of vocational education and training.
National Education Policy (2020): The latest National Education Policy was formulated in 2020 after a gap of almost three decades. The policy emphasizes the need for a holistic and multidisciplinary approach to learning. It also recommends the establishment of a four-tier system of education (Foundational, Preparatory, Middle, and Secondary). The policy also recommends reforms in teacher education, curriculum development, and assessment practices, among other things.
Overall, the evolution of the National Education Policy in India reflects the changing needs of society and the economy.
