When I first began doing research for this volume 1 got much assistance from Satyavan P. Kanal, Professor of Philosophy at the University of Delhi and from his colleague Professor R.S. Gill who introduced the topic of Philosophy of Science into the Delhi University curriculum and at other institutions in the Panjab. He brought to the study of science not only scientific theory but the practice of a railroad engineer (not an engine driver) in Burma many years ago. Kanal has been of inestimable help to me over the past fifteen years in keeping me in-formed of recent developments in Indian thought and in humanitarian progress since we first took tea together. The great benefactor of the Indian working class in Madras for many years, Dr. S. Devasagayan was not only my personal physician in South India, but helped me see the necessary relation-ship between scientific progress and improvements in civilization's upward path during our Saturday night walks through the chawls of a great city. Professor Abdur Rahman, since we first met at a scientific conference in New York in 1966, has kept me informed about the social implications of science which he has called to my attention with unfailing eloquence. In this respect, he has been doing for science what Debiprasad Chattopadhyaya has been doing for philosophy. Each of these great-souled Indians has dedicated his life to social progress in a constructive yet considerably different way.
India is faced with the twin problems of incorporating values of science and a scientific outlook as a part of her culture, including those elements which are necessitated by increasing technological complexion of society. Secondly, she has also to see that in doing so she is able to distinguish between the grain and the chaff, i.e. able to discard the socio-economic and cultural frills incorporated in the scientific and technological tradition of Europe. Even though some of the latter have come to be regarded as an essential part of science and technology of European culture area and the prevalent economic system, since the Industrial Revolution.
In order to incorporate science and technology in contemporary Indian culture, it would be necessary to fully under-stand the historical and social context of science as well as the inherited culture. Further, the cultural traditions, including philosophies have to be critically analysed to find out their relevance or otherwise, to contemporary problems. This is particularly difficult in view of the:
(i) tendency to uncritically accept medieval ideas in order to distinguish Indian thought and culture from Europe and assert national features:
(ii) lack of appreciation of the context of medieval concepts and philosophies and their inapplicability to contemporary problems, which are a product of different socio-economic structure and political framework;
Further, also due to lack of comprehension of science as a powerful intellectual tool in analysing contemporary problems including those of society and its culture and providing alternatives which could meet a desired set of social and political goals;
(iii) high pressure salesmanship of medieval philosophies, cultural dimensions, ideas and attitudes, for political purposes, including from overseas.
Science and technology, in their present form, were implanted in India by the British to intensify their colonial gains. In order to camouflage their economic and political objectives, they emphasized only the technical dimensions of science and technology and built up a number of myths about science and technology and scientists to suit their purposes. In this lore, the universalism of science, all round benefits to culture and civilization were over-emphasized. However, while the facts of science are valid everywhere, the constructs and the purposes for which it is used are part of the culture and philosophy of society and its economic and political structure. It was the un-critical acceptance of some of these myths and ignoring of the socio-economic features which has led to the unmitigated problems of pollution, degradation of the environment, creation of aggressive, self-centred individualism, (under the guise of autonomy of the individual). These have led to deprivation and alienation of a large number, in fact majority of individuals. Also this led to resources being diverted to search for the solutions aimed at meeting individual's need, depending upon those who can pay rather than finding social solutions. As a result, Indian society faced a series of crises. However, the full nature and character of the crises could not be comprehended, since ach dimension was compartmentalized. This crisis is being characterized also as a crisis of science, technology or materialism depending upon the context of the discussion.
Hindu (935)
Agriculture (118)
Ancient (1086)
Archaeology (753)
Architecture (563)
Art & Culture (910)
Biography (702)
Buddhist (544)
Cookery (167)
Emperor & Queen (565)
Islam (242)
Jainism (307)
Literary (896)
Mahatma Gandhi (372)
Send as free online greeting card
Email a Friend
Manage Wishlist