Professional Documents
Culture Documents
Chief-Editor:
Desh Raj Sirswal
1
Milestone Education Review (2278-2168)
Prof. (Dr.) Sohan Raj Tater (Former Vice Chancellor, Singhania University, Rajasthan).
Dr. Manoj Kumar, (P.G. Department of Sociology, P.G.Govt. College for Girls, Sector-11, Chandigarh.)
Dr. Sudhir Baweja (University School of Open Learning,, Panjab University, Chandigarh).
Dr. K. Victor Babu (Department of Philosophy and Religious Studies, Andhra University,
Visakhapatnam).
Dr. Jayadev Sahoo (Jr. Lecturer in Logic & Philosophy, GM Jr. College, Sambalpur, Odisha).
Declaration: The opinions expressed in the articles of this journal are those of the individual authors, and
not necessary of those of the Society or the Editor. Front page picture is downloaded from the Internet.
2
In this issue………..
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A Re – examination of the Śāstras in Dr. Ambedkar’s Way
Abstract
Many of the scriptures present a great challenge to the reader, by stating almost
make sense of the texts. One such scripture is Manusmṛti. Many people have tried to
explain such situations in many ways. Some have resorted to symbolism and some to
poetics. Dr. Ambedkar, through his analysis of the Puruṣa Sukta, has pointed to the
polymorphous character of the texts. The paper attempts to employ the instrument
provided by Dr. Ambedkar in order to explain the contradictions present in Manu. It also
claims that neither of the two extreme views on the scriptures viz., 1. That the scriptures
are sanctified under śabda and so they are unquestionable and 2.That all these scriptures
more balanced view towards the ancient manuscripts and Dr. Ambedkar provides us the
Introduction
Scriptures have been highly instrumental in building the fabric of Indian Social life. Since
religion and philosophy gets mixed in a virtually inseparable manner in the said context,
the most important source that we can refer to, as and when we try to understand the
genesis of any custom or practice, are the scriptures only. This has been further
4
complicated, as they have been sanctified under the category of the śabda pramāna, in
Indian philosophy. Otherwise also, there are a variety of reasons why it is difficult to
make sense of these texts. Thus it turns indispensible to create a framework first, in order
to make sense of the texts, before one really gets into the reading of the manuscripts. Of
course, there are many dimensions of looking at them. Paul Tillich, for instance, argued
for a symbolic character of religious language1. This kind of awareness helps us to read
the scriptures better. Many more such dimensions could be added to get enhanced
comprehension. In order to highlight Dr. B.R. Ambedkar‘s contribution in this regard and
evaluate its utility, let us take the instance of Manusmṛti and find out at least one of the
Though the chronology of the Manusmṛti, can be debated intensely and an exact date of
its composition seems unlikely to get located, it appears to have been one of the oldest
sources of laws in the domain of Hindu Religious life. The eighteen ‗Titles of Law‘ or
‗Grounds for Litigation‘ make up for more than one fifth of the work which deal
primarily with matters of the king, state and judicial procedure. There might be a gap
between this appearance and reality since to what extent was the ‗ought‘ of the
prescriptions were materialized is, as a matter of fact, an area of investigation. But the
cultural history of the śudras and women‘s conditions, particularly in Hindu religion,
5
The bigoted face of the text, in the discourse of gender, gets unfolded in the fifth chapter
when it reads, ―By a girl, by a young women, or even by an aged one, nothing must be
done independently, even in her own house.‖2 This gets auxiliary push when the assertion
is put as, ―In childhood a female must be subject to her father, in youth to her husband,
when her lord is dead to her sons; a woman must never be independent.‖3 The biasness
seems to reach its culmination when the exposition comes as, ―Though destitute of virtue
constantly worshipped as a god by a faithful wife.‖4 Further adding, ―At her pleasure, let
her emaciate her body by (living on) pure flowers, roots and fruit; but she must never
even mention the name of another man after her husband has died.‖5
This apart, many other verses present in the text, designated as the source of Hindu code
of Law, gives us a very dismal impression of the position of women in the religion. No
rational mind, be it male or female, can appreciate this view on woman; a view which is
based on prejudices about the nature and abilities of the set and places it in a position
which is humiliating vis – a – vis the other in the sphere. This kind of a passage can‘t
serve the purpose of acting as the soil for formulation of any sort of regulation.
But that is not the only face of the manuscript. There are verses like, ―Women must be
honoured and adorned by their fathers, brothers, husbands and brother – in – laws who
desire (their own) welfare‖6 and ― Where women are honoured, there the gods are
6
pleased. But where they are not honoured, no sacred rite yields rewards‖7 This is
additionally substantiated by the affirmation like, ―Where the female relations live in
grief, the family soon wholly perishes, but that family where they are not unhappy ever
prospers,‖8 and ―The houses in which female relations, not being duly honoured,
Therefore Manu prescribes, ―Hence men who seek (their own) welfare should always
honour women on holidays and festivals with gift of ornaments, cloths and (dainty)
food‖10 and coming close to the principle of equality declares, ―In that family where the
husband is pleased with his wife and the wife with her husband happiness will assuredly
be lasting.‖11 Now, how to understand and explain such apparent contradiction found in
the same text is definitely a challenge for a common reader. How can the same writer
prescribe both humiliation and veneration for the same set of people at the same time?
For this purpose we shall turn to Dr. Ambedkar‘s analysis of Puruṣa sukta and try to read
the implications.
One such inconsistency was pointed out by Dr. Ambedkar as regards the position of
Puruṣa Sukta in the Ṛg Veda. This hymn talks about the theory of the creation of this
Universe and as such can be called a kind of cosmogony. According to him, this famous
sukta, which talks about the origin of the four castes, was a later addition to the text.
Some of the arguments that he presents, in favour of this position are as follows –
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The sukta reads,
1. Puruṣa has a thousand heads, a thousand eyes, a thousand feet. On every side
2. Puruṣa himself is this whole (universe), Whatever has been and whatever shall
3. Such is his greatness, and Puruṣa is superior to this. All existences are a quarter
to him; and three-fourths of him are that which is immortal in the sky.
produced here. He was then diffused everywhere over things which eat and things
5. From him was born Virāj, and from Virāj, Puruṣa. When born, he extended
6. When the gods performed a sacrifice with Puruṣa as the oblation, the spring was
its butter, the summer its fuel, and the autumn its (accompanying) offering.
7. This victim, Puruṣa, born in the beginning, they immolated on the sacrificial
grass. With him the gods, the Sadhyas, and the ṛśis sacrificed.
8. From that universal sacrifice were provided curds and butter. It formed those
9. From that universal sacrifice sprang the ṛk and sāman verses, the metres and the
yajus.
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10. From it sprang horses, and all animals with two rows of teeth; kine sprang from it;
11. When (the gods) divided Puruṣa, into how many parts did they cut him up? What
was his mouth? What arms (had he)? What (two objects) are said (to have been) his
12. The Brāhmana was his mouth, the Rājanya was made his arms; the being called
the Vaiṣya, he was his thighs; the śudra sprang from his feet.
13. The moon sprang from his soul (manas), the sun from the eye, Indra and Agni
14. From his navel arose the air, from his head the sky, from his feet the earth, from
his ear the (four) quarters; in this manner (the gods) formed the worlds.
15. When the gods, performing sacrifices, bound Puruṣa as a victim, there were seven
sticks (stuck up) for it (around the fire), and thrice seven pieces of fuel were made.
16. With sacrifices the gods performed the sacrifice. These were the earliest rites.
These great powers have sought the sky, where are the former Sadhyas, gods."
A) According to Dr. Ambedkar, the cosmogony which began with the exposition of the
creation of animals like donkey, horse, goat etc. suddenly breaks into the origin of
the four castes in the eleventh and the twelfth verse, without even talking about the
creation of man. In doing so, it not only stands in contrast with the other
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cosmogonies present in other mythological text but also with the other parts of the
Ṛg Veda.
B) Further, in addition to Puruṣa Sukta, there are other places where the text talks about
the genesis of the universe. For instance, Rig Veda, i.96.2 reads, ―By the first nivid,
by the wisdom of Ᾱyu, he (Agni) created these children of men; by his gleaming light
the earth and the waters, the gods sustained Agni the giver of the riches.‖ This
portion talks about the creation of man. Dr. Ambedkar raises the question as to what
is the reason behind this part‘s not raising the issue of four classes. Whereas, since by
the time of the Ṛg Veda the society had already been differentiated into classes, this
C) There is another passage in the Ṛg Veda, the 72nd hymn of the tenth maṇdala, which
1. Let us proclaim with a clear voice of the generation of the gods (the divine
company), who, when their praises are recited, look (favourably on the worshipper)
(his bellows); in the first age of the gods the existent was born of the non-existent.
3. In the first age of the gods the existent was born of the non-existent; after that the
quarters (of the horizon) were born, and after them the upward-growing (trees).
4. The earth was born from the upward growing (tree), the quarters were born from
the earth; Daksha was born from Aditi and afterwards Aditi from Daksha.
5. Aditi, who was thy daughter, Daksha, was born; after her, the gods were born,
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6. When, gods, you abode in this pool well-arranged, then a pungent dust went forth
7. When, gods, you Filled the worlds (with your radiance) as clouds (fill the earth
with rain) then you brought fourth the sun hidden in the ocean.
8. Eight sons (there were) of Aditi who were born from her body; she approached
9. With seven sons Aditi went to a former generation, but she bore Mārtanda for the
Dr. Ambedkar claims that the two cosmogonies are fundamentally different in the
sense that the former describes Purusa as the genesis of everything whereas the later
expounds it ex nihilo. Thus he asks – why should the same text give two different
theories of creation?
A) Refereeing to Ṛg Veda 1.80.6, which reads, ―Prayers and hymns were formerly
congregated in that Indra, in the ceremony which Atharvan, father Manu, and
Dadhyanch celebrated‖; and adding 1.114.2 which goes like, ―Whatever prosperity
or succour father Manu obtained by sacrifice, may we gain all that under thy
guidance, Rudra‖, Ambedkar goes onto ask – though it is clear from the passages
that Aryan man accepted Manu as the father, why does Purusa sukta not mention
Manu at all in the cosmogony? According to him, the composers of sukta must be
aware of the fact that Manu is called virāj and virāj is adhi purusa.
B) In the verse 1.113.6, Ṛg Veda reads, ―That some may go in pursuit of power, some in
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pursuit of fame, some in pursuit of wealth, some in pursuit of work, Uṣas has
awakened people so that each may go in pursuit of his special and different way of
earning his livelihood.‖ Dr. Ambedkar points that the verse is clear enough to
indicate that vedic people were advanced enough to realize the necessity of division
C) Five tribes have been accepted as the genesis of the Indo – Aryan nation in the Ṛg
Veda. Verse 6.2.4 reads, ―Agni, whom, abounding in oblations, the five tribes,
Ambedkar there are differences about the names of the tribes. Nirukta of Yakśa,
Anupamanvaya refers to the four varṇas and the niśādas. But the question that he
raises is – Why does Puruṣa sukta not refer to these five tribes while telling the
In this way Dr. Ambedkar gives a series of arguments12 to prove that Puruṣa sukta was a
later addition to the Ṛg Veda. This gives us an indication of the polymorphous character
of the Ṛg Veda. If we take this as a potentiality, undoubtedly, the same possibility can be
Re examination of Manusmṛti
We can now apply the same tool to have a relook at the Manusmṛti. In addition to
portions already discussed, which represent the virtual opposite poles of the
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controversial text, there are parts in the text which goes like – It is the nature of women
to seduce men in this world; for that reason the wise are never unguarded in the company
of females, and – Women, true to their class character, are capable of leading astray men
in this world, not only a fool but even a learned and wise man. Both become slaves of
This projection of feminine icon, as the source of distraction, thus may not necessarily be
signifier of an exclusionary outlook. The prescribed self – control from illicit indulgence,
abundantly present in entire domain of Indian cultural narratives, prompts the exerting
mind to formulate the terminologies containing the elements of the ‗other‘. The abstract,
as a matter of fact related to the substratum, in the process of articulation, acquires the
The limitation of language, in this case, emerges to plays a vital role. The verbalization
achieved, from either of the side, is bound to have almost the same fallacy. This needs to
be decoded going beyond the symbols used by the author and shedding the baggage of
history, culture and confinements of Biology that these terminologies may carry along
with. A failure to do the same would result in the kind of perplexity which we come
across while rendering the meaning of the texts like Manu. Looking from the standpoint
of the ‗other‘ than the subject at stake, we come across such communication which can at
best be called symbols, borrowing from Paul Tillich, which participates in life, at least, of
the author. And therefore the instruction comes from Manu as, ―A Brāhman in order to
preserve his energy and intellect, must not look at women who applies collyrium to her
13
eyes, one who is massaging her bare body or one who is delivering a child.‖13 with
preceding instruction like – Wise people should avoid sitting along with one‘s mother,
daughter or sister. Since carnal desire is always strong, it can lead to temptation.
In the ninth chapter we find, ―The husband, after conception by his wife, becomes an
embryo and is born again of her; for that is the wifehood of a wife (gaya). That he is born
(gayate) again by her.‖14 This comes closer to the Upaniṣadic recommendation for a male
to go beyond the carnal and transcend the earthly to enter the province of the non –
material after exploring procreativity. The conjugal life, not seen as a mere mode of
The same chapter seems unwilling to deprive a female of her motherhood, inferably with
an impotent husband, when it says, ―On failure of the issue (by her husband) a woman
who has been authorized, may obtain (in the) proper (manner prescribed), the desired
offspring by (co habitation with) a brother – in – law or (with some other) sapinda (of the
husband).‖15 And adds that in accordance with established law, the sister-in-law must be
clad in white garments; with pure intent her brother-in-law will cohabitate with her until
she conceives. Here the text describes the wife of the elder brother as Guru to his younger
brother. This layer of protection seems to get extended to a widow, in a roundabout way,
when the text directs, ―He (who is) appointed to (cohabit with) the widow shall approach
14
her at night, anointed with clarified butter and silent, (and) beget one son, by no means a
second.‖16
There are prescriptions of various kinds regarding the rules of marriage and issues related
to women. The text reads, ―Drinking (spirituous liquor), associating with wicked people,
separation from the husband, rambling abroad, sleeping (at unseasonable hours) and
dwelling in other men‘s houses, are the six causes of the ruin of women.‖17 And one has
been advised not to marry someone who does not enjoy respect in the society or does not
possess a defect – free body. If the dvijas i.e. the twice – born are advised not to go for an
inter – caste marriage, there are passages which also read like – in case a man from a
lower caste has conjugal terms with a woman from a higher caste, the person in question
is to be awarded the death sentence. And if a person satisfies his carnal desire with
women of his own caste, he should be asked to pay compensation to the women‘s faith.
These attempts to retain the superstructure of the society, given the context of the text,
though need not necessarily be extrapolated to the province of evil, points to the
degradation in the paradigm of jurisprudence. One of the major reasons for this
hypothesis is that we do not know at which exact point in time degeneration of the varṇa
– system, in the referred analysis, started getting distorted to a birth based caste – system.
Thus the ‗single – author‘ thesis, based on the prearranged structure of the text can, by
15
Sir William Jones assigned Manusmṛiti to a period of 1250 BC. Karl Schlegel assigned it
to 1000 BC.18 In present form, some scholars have estimated to be anywhere between 200
BC and 200 AD whereas some have dated it to 5th century BC19. In his book Revolution
connection with social pressures caused by the rise of Buddhism. (Debates on Vedic and
Conclusion
From the above analysis we can conveniently draw at least one point – most of the
scriptures bear polymorphous character. It is very important not to declare them sacred
and unquestionable under the category of śabda pramāna. We have to be careful of the
other extreme as well. Scriptures are not merely poetic pieces of fictitious imagination.
They may contain useful and relevant inputs as well. Therefore a complete rejection
hermeneutic tool to understand many of the inner inconsistencies present in the texts and
appreciate the fact that these might not be products of a single mind and many things
might have been added and subtracted from these so called sacred texts. Modern Indians
suffer from the fallacy of one of these extreme kinds. Those who respect the scriptures
fall into pure dogmatism and those who do not culminate in pure condemnation. We need
to be careful while dealing with these manuscripts and Dr. Ambedkar certainly acts as a
luminary for all of us in this regard. His public immolation of Manusmṛiti might have
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been the need of the hour, but today we need to develop a more balanced approach in the
1
Jhon Hick, Philosophy of Religion (New Delhi: Prentice Hall of India, 2003), p85
2
―Manuṣmriti, (Tr. G. Buhler)‖, 5/ 147, p 33 accessed March 03 2018 http:
3
Ibid., 5/148, p33
4
Ibid., 5/154, p34
5
Ibid., 5/ 157, p34
6
Ibid., 3/55, p 14
7
Ibid., 3/ 56, p 14
8
Ibid., 3/ 57, p14
9
Ibid., 3/58, p 14
10
Ibid., 3/ 59,p 14
11
Ibid., 3/ 60,p 14
12
Readers may refer to the chapter named ‗The riddle of the shudras‘ in the book Who
were the shudras in order to get the details of the other (sociological etc.) arguments Dr.
17
13
Ibid., 4/44, p 22
14
Ibid.,9/8 p57
15
Ibid.,9/59 p58
16
Ibid.,9/60 p58
17
Ibid.,9/13 p57
18
W. W. Hunter, The Indian Empire: Its People, History and Products. (London:
19
Encyclopedia of Antislavery and Abolition, edited by Peter P. Hinks, John R.
McKivigan, R. Owen Williams, (New York: Greenwood Publishing Group, 2007) p.136
Bibliography
1. Dr. B. R. Ambedkar, Who were the shudras? (Bombay :Bharatiya Vidya Bhavan,
2000)
4. Jhon Hick, Philosophy of Religion (New Delhi: Prentice Hall of India, 2003)
6. W. W. Hunter, The Indian Empire: Its People, History and Products. (London:
Routledge, 2001)
18
Dr. B.R. Ambedkar: A Modern Indian Philosopher
Abstract
Dr. B.R. Ambedkar is one of the names who advocated to change social order of the age-
emancipate the downtrodden masses and to secure human rights to millions of depressed
classes. He has left an indelible imprint through his immense contribution in framing the
modern Constitution of free India. He stands as a symbol of struggle for achieving the
Social Justice. We can assign several roles to this great personality due to his life full
dedication towards his mission of eradicating evils from Indian society. The social evils
of Indian society, also neglected this great personality even in intellectual sphere too. The
intellectual heritage, rather what they discussed, also smells their biases towards a Dalit
literate and underestimated his great personality. This paper will attempt to discuss
important facts about life and a short description of the literature written by Dr. B.R.
Ambedkar. This is followed by discussion his philosophy in the five major sections i.e.
Feminism and women empowerment, philosophy of education, ideas on social justice and
Key words: Indian social system, social equality, philosophy of religion, women
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Introduction:
Dr. B. R. Ambedkar is one of the most eminent intellectual figures of modern India. He
appeared on the Indian socio-political scene in early 1920s and remained in the forefront
of all social, economic, political and religious efforts for upliftment of the lowest stratum
of the Indian society known as untouchables, women and other backward classes. He was
luminary, educationist, journalist, parliamentarian and above all, as a social reformer and
champion of human rights. The complete works of Dr. B.R. Ambedkar published by the
Government of Maharastra and it has taken about 25 years to complete this initiative in
21 Volumes with the name, ―Dr. Babasaheb Ambedkar: Writing and Speeches‖ and
covers 14000 pages. These 21 Volumes includes books published by Dr. B.R. Ambedkar
himself and unpublished writings and speeches too. While composing of the editorial
board constituted in 1978 was enlarged or altered in the subsequent years but Shri Vasant
Moon, OSD, the primary editor of the series continued to do the job till his sad demise in
April, 2002. As such, the volume 1 to 16 have the imprint of Shri Moon‘s editorship. the
17th volume was published in 2003. There are four more volumes planned in this series.
Of these, Volume 18 (in Three Parts, Pages 1978) has already been published. It contains
the speeches of Dr. Ambedkar in Marathi, the language of Maharashtra. The 19th Volume
will also be in Marathi, and it will contain Dr. Ambedkar‘s Correspondence , the last
volume, 21 will show ‗Dr. Ambedkar in Photographs.‖1 In the words of Trilochan Sing,
―Above all, Dr. Ambedkar is a philosopher. Those who read his books cannot be failed to
be impressed with steadfastness with which he pursues truth; and only those who have
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dispassionately read his books can frame true estimate of the greatness of the man‖. We
will observe some important thoughts of Dr. B.R. Ambedkar, based on his writings.
As the First Law Minister of India, Dr. Ambedkar for the first time tried to defend the
women of India specially the weaker sections in the form of Hindu Code Bill on 11th
April 1947. The Bill has the provisions for several basic rights to women. It attempted to
establish monogamy as the only legal system and abolish different marriage systems
prevalent among the Hindus. Its main aim was to ferment the right to property and
adoption of women. It provided for restitution of conjugal rights and judicial separation.
It sought to unite the Hindu Code with progressive and modern thought. This Bill invited
strong opposition from the Hindu Orthodoxy in post independent India in 1948 when
Hindu Code Bill was introduced in Parliament and debated on the floor of the House.
Ambedkar tried his level best to defend the Bill by pointing out the drawbacks of Indian
Society and arguing that the ideals in the Bill are based on the constitutional principle of
equality, liberty and fraternity. However the Bill could not withstand the opposition of
Hindu orthodoxy. Their major argument was that the Bill will demolish the entire
structure and fabric of Hindu Society. Finally in 1951 PM J. L. Nehru dropped the Bill by
saying that there was too much opposition. On this issue the then Law Minister resigned
Dr. B.R. Ambedkar believed that women should have equal position with that of men in
the society. He was influenced by the views of Gautam Buddha on women. According to
Buddha women are one of the seven Treasures and a thing of supreme value. Dr.
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Ambedkar blamed man for giving woman a degraded position in the society. Hence he
fought for giving justice to women. As a member of Bombay Legislative Council, Dr.
Ambedkar fought for the 'Maternity Benefit Bill' to recognize the dignity of women. In
his speech which Dr. Ambedkar delivered in D.C. Women's college of Amaravati in
1942, he said that he measured the progress of the community by the degree of progress
women had achieved. He asked the women to maintain hygiene, to educate themselves
2. Philosophy of Education
According to Dr. Ambedkar, education is that which make men fearless, teach unity,
make understand their birth right and teach man to struggle and fight for their freedom.
Education is a revolution. If education can‘t serve these purposes, then such education is
a dead one and better it should be burnt or set to fire. According to Dr. Ambedkar that is
not education which does not make capable, don‘t teach equality and morality, but the
true education is that which safeguards the interests of the humanity and provides bread,
knowledge and feelings of equality in the society. Time education really creates life in
the society. In the philosophy of Baba Saheb the place of self-respect and human pride
was the greatest and most important. He, to develop the qualities of justice, through
making education able to provide employment. This education brings stability in the
society. Good behavior upon reason and reason gets its due place due to education,
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The whole education system, particularly at the earliest stages of primary and secondary
peaceful parliamentary means, to living together with fellow feeling for each other and in
harmony and mutual tolerance, and to inculcating a sense of social responsibility and
patriotism. In order to establish real, concrete and practical democracy, there is a need to
with the spirit of democracy. Unless the schools develop as democratic institutions, the
and respect for truth should be adopted first by the teachers and the parents and
plasticised by them in the classrooms and at homes, if they are to be adopted by pupils as
Dr. Bhim Rao Ambedkar‘s contribution in shaping the modern India is remarkable. He
showed the way to millions of the downtrodden to a life of self respect, dignity and
responsibility. He always stressed spreading education as the only hope among dalits for
from oppression from Hindu caste-patriarchy structures and was the capable of
establishing a new social order. His interpretations about the origins of castism and
untouchability are not only rational and logical but are grounded in grass-roots reality of
which he himself was an integral part. Fundamental Rights and Directive Principles of
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State Policy enshrined in the Indian Constitution is one of the greatest contributions of
Dr. Ambedkar to India. The establishment of Dr. Ambedkar Chair (Constitutional Law)
in Columbia University from where he learnt his lessons of social equality, liberty and
democracy under the guidance of reputed scholar Professor Dewey is a great and real
After independence Dr. Ambedkar became the First Law Minister of nation. He was
guarantees and protection for a wide range of civil liberties for individual citizens
including freedom of religion, the abolition of untouchability and outlawing all forms of
discrimination. He had a real visionary towards the fundamental rights of Indian citizens
Dr. B. R. Ambedkar left an indelible mark on Indian polity, society and economy with a
broad range of scholarly work and rigorous political activism. While much is known,
heard and written about his political, social and economic writings, there has been
theoretical origins of his worldview. He was passionately critical of the Hindu caste
system which is the basis of social, cultural, economic and political subjugation of those
considered ―lower castes‖. In his struggle against caste based discrimination, Ambedkar
held that emancipation of Dalits in India was possible only through the three-pronged
approach of ―education, agitation and organization‖. His works are deeply embedded in a
secular and modern understanding of human society. Moreover, they are also imbued
24
with a strong sense of humanism and a belief in human dignity. His worldview was
formed by not only a scholarly interest but a personal experience of discrimination and
marginalization. The deep sense of injustice felt by him motivated Dr. Ambedkar to
challenge all oppressive institutions of society. The discourse of egalitarian Indian society
is part of the large mission propounded and practiced by Dr. Ambedkar in his efforts to
build Indian society imbued with the values of equality and social justice. Probably Dr.
Ambedkar is the first person that seriously thought about social equality and inclusive
Indian society as an essential feature for the emergence of a healthy nation-state and
democracy. But most of his intellectual peers focused on economic, political and spiritual
equality and ignored social inequalities. Due to this even after 68 years of independence
caste based discrimination is applauded in society. However, vision of Dr. Ambedkar has
been amplified through the discourse of egalitarian society based on the trinity of
According to Dr. B.R. Ambedkar, the Directive Principles of State Policy is a ‗novel
feature‘ of the Indian Constitution. They are enumerated in Part IV of the Constitution.
They can be classified into three broad categories- socialistic, Gandhian and liberal-
intellectual. The directive principles are meant for promoting the ideal of social and
economic democracy. They seek to establish a ‗welfare state‘ in India. However, unlike
the Fundamental Right, the directives are non- justiciable in nature, that is, they are not
enforceable by the courts for their violation. Yet, the Constitution itself declares that
25
‗these principles are fundamental in the governance of the country and it shall be the duty
of the state to apply these principles in making laws‘. Hence, they impose a moral
obligation on the state authorities for their application. But, the real force (sanction)
behind them is political, that is, public opinion.9 ―His ideas of Economic realism which
seek both realism and welfare prompted Prof. Amartya sen to say ―Ambedkar is my
father in Economics‖. Ambedkar clearly voices the cause of the underprivileged when he
talks about equality of opportunity to all. Should not the common man be the ultimate
that a thinker who tried to uphold the basic premise of the subject finds no mention
among economic thinkers. Our syllabus in economics refrains from mentioning him even
in the areas of Indian monetary economics, public Finance and towards land reforms
where he greatly contributed. He was beyond doubt a great theorists whose legacy as
Ramchandra Guha points out ―has been distorted to suit particular interests‖. It is indeed
the need of the hour that we start looking at this outstanding intellectual thinker of his
time as an economist , discuss his economic ideology and it‘s relevance in contemporary
times.”10 ―Whether it was politics, or law he stands out as a political economic thinker.
The aim equal opportunities to everyone, so that an equal and inclusive society is
both social and economic phenomenon and brings it in the perception of policy
making.”11
26
5. Philosophy of Religion12
Dr. Ambedkar seeks Dhamma as a social order. He differentiated Religion and Dhamma
Religion, it is said, is personal and one must keep it to oneself. One must not let it
play its part in public life. Contrary to this, Dhamma is social. It is fundamentally
Dhamma is righteousness, which means right relations between man and man in
One man if he is alone does not need Dhamma. But when there are two men
living in relation to each other they must find a place for Dhamma whether they
like it or not. Neither can escape it. In other words, Society cannot do without
Dhamma.
In his book The Buddha and his Dhamma, Ambedkar makes very strong assertions that
Buddhism alone can solve the problem of social and natural suffering. Dr.Ambedkar has
pointed out that Buddha‘s Dhamma was fundamentally different from that of Religion.
Dhamma is righteousness, which means right relation between man and man in all
spheres of life.13 An analysis of Ambedkar‘s thoughts on religion can be seen here, ―The
Ambedkar viewed that it is different from the Vedic or the Brahminic philosophy of
breaks down barriers between man and man; it teaches that ‗worth‘ and not ‗birth‘ is the
measure of man; and Dhamma to be SadDhamma must promote equality between man
27
and man. Towards the end of his life Dr. Ambedkar also defended Buddhism against the
Marxism. In his work ―Buddha or Karl Marx‖, he regarded the Marxian philosophy as far
behind Buddha. Like Buddha and Marx, he also did not accept that God created the
Universe. Religion is necessary for the poor. Religion is necessary for the depressed
people. The poor man survives on hope. For Ambedkar, man could not live by bread
alone; he had mind which needed food for thought; and religion instilled hope in man and
Dr. Ambedkar sees a concern for human welfare (defined generally with reference to
non-violence and social equality) as a central teaching of Buddhism and associates such
welfare with rationality. For instance, Ambedkar explains his principles for
therefore which is rational and logical, other things being equal, may be taken to be the
word of the Buddha…The Buddha never cared to enter into a discussion which was not
profitable for man‘s welfare cannot be accepted to be the word of the Buddha.‖15 This is
rightly said that ―The philosophy of Babasaheb gives guideline for the fighting for the
rights and development of all sections of the society. In order to have more effective
implementation of his thoughts, we need to look for some more types of the interpretation
of his thoughts, work and life.‖16 For this we need to emphaise on the concept of morality
as it the most important branch of philosophy and we can found the same in the thoughts
of Babasaheb.17
28
Conclusion:
We can say that Dr. B.R. Ambedkar‘s ideas; writings and outlook could well be
developed a socio-ethical philosophy and steadfastly stood for human dignity and
the enlightening path for Indian society via his ideals of freedom, equality and fraternity
and made India a democratic country. In his conception, democracy has an extraordinary
role, which he defined as ‗one person, one vote‘; and ‗one vote, one value‘. Indians,
memory will for ever guide the nation on the path of social justice, liberty and equality. It
can be said that the philosophy of Dr. B.R. Ambedkar is of great relevance to Indian
References:
1. D.C. Ahir (ed.) Dr. Babasaheb Ambedkar Writings and Speeches (A Ready
Reference Manual of 17 Volumes, B.R. Publishing Corporation, Delhi, 2017,
p.xiv-xv.
3. ibid.
29
4. Desh Raj Sirswal (Ed.) The Philosophy of Dalit Liberation, Centre for Studies in
Educational, Social and Cultural Development (CSESCD), Milestone Education
Society (Regd.), Pehowa (Kurukshetra), March 2014, pp.14-15.
5. B.C. Mahapatra & Ashok Kumar (2004). ―Ambedkar and His Philosophy
Towards Education‖ in Dalits in Third Millennium edited by B.C. Mahapatra,
Sarup & Sons, New Delhi, p.50.
7. ibid.
9. Dr. Gobinda Chandra Sethi, ―Dr. B.R. Ambedkar‘s Mission to Uplift the
Downtrodden Through Social Justice: A Critical Analysis with reference to the
Constitution of India‖ in Proceedings of the One-Day Faculty Development
Programme on “Dr. B.R. Ambedkar, Indian Constitution and Indian Society,
Compiler: Dr. Desh Raj Sirswal, Centre for Positive Philosophy and
Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra),July 2016, p.103.
10. Vinita Rao, ―Dr. Bhim Rao Ambedkar : A Forgotten Economist‖ in Proceedings
of the One-Day Faculty Development Programme on “Dr. B.R. Ambedkar, Indian
Constitution and Indian Society”, p.103
30
Tuesday, Sept 29, 2015.
14. Chittranjan Mallik, Justice and Equality in Dr. B.R. Ambedkar‟s Vision of India
(Report of Thesis), Department of International Relations, Jadavpur University,
Kolkata, pp.10-12.
15. Anne M. Blackburn, ―Religion, Kinship and Buddhism: Ambedkar‘s Vision of a
Moral Community‖ in The Journal of the International Association of Buddhist
Studies, Volume 16, No.01, 1993, p.12.
16. H.G.Navale, ―Struggle for Morality: A Way of Looking at Dr. Babasaheb
Ambedkar‘s Vision of Dalit Upliftment‖ in Special Issue on ―Rethinking
Ambedkar in the Twenty- First Century‖ of Indian Philosophical Quarterly, Vol
42, No.1-4, January-December, 2015, p.236.
17. Some more work for reference of this paper are Desh Raj Sirswal, Dr. B.R.
Ambedkar: The Maker of Modern India, Centre for Positive Philosophy and
Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra), April 2016.
31
Dialectical Materialism
Shikha Kumari
Introduction
with Marxian followers mainly Engles and Lenin. Dialectical Materialism as it reads
refers to two different concepts which are equally ambiguous and in need of clarification.
complex system of intrinsic relations (each relation is referred as releta. these relata,
forming totality are different and identical, interdependent and opposing each other.),
these intrinsic relations are related to each other as a process, which is continuously
intrinsic relations c) process and d) relatedness. I will elaborate each of these concepts
Section 2, deals with concept of materialism. Here I will explain materialism from three
is not much concerned with explaining ontological questions. Materialism is also not
materialism is helpful in explaining the analysis of society through the central role of
32
In Section 3, I will briefly describe the dialectical materialism developed by Marx.
Important to note here is what Marx means, when he uses the word ―material‖. This
paper shows that word ―material‖ is used by Marx in restricted sense, to those implicit in
Section 4, will highlight the problems in Marxian dialectical materialism. Here we see
that even in methodological context, Marx dialectical materialism has some serious
limitations.
1. Dialectic:
are interacting with other and undergo continuous transformation, forming the
20
Saksena, S. K., ―Dialectical Materialism” published in Philosophy and Phenomenological Research,
Vol. 10 No. 4 (Jun, 1950), p. 542.
33
totality. Therefore dialectic analysis presupposes the four concepts of totality,
negates all kinds of dualism and atomism. Dualism refers to all kinds of
simple elements and building upward through ordering, categorizing and relating
these events. Here Totality differs from atomism because it is not simply sum of
at, using mode of presentation through mediation and some sort of reflexion
34
Notion of totality presupposes the existence of intrinsic relations called
releta which are different and identical, interdependent and opposing each other.
Here we see three important aspects of dialectic intrinsic relations. Firstly, relata
make up a whole or totality. Second, they are different i.e. each of them can be
essentially mean some sort of change in two senses. First, in the sense of
evolution of given into higher or more complex structure, which can be viewed as
their place and relation for example the subject becomes the object and object
become the subject, and the process is now conducted on a higher level of
historical development.
21
Israel, Joachim. The Language of Dialectics and the Dialectics of Language. P. 115
22
Ibid., P. 115
35
Finally, fourth presupposition in dialectical thinking is concept of
dialectical triads called ―thesis‖, ―antithesis: which is negation of thesis‖ and after
analyzing both thesis and antithesis we retain some good aspects of both to
develop some higher form of thesis called ―synthesis: which is the negation of
23
, Ibid., p. 122
24
Popper, Karl R, ―What is Dialectic?‖ Published in Mind, New Series, Vol.49, No. 196 (Oct.1940), p.
403.
36
1. Materialism:
reality consists of material, matter or stuff. But if accept this assumption question
arises is how are mental events or consciousness related to matter. A reply to this
out of matter, and that it is its highest and most elaborated stage. But in this case
dialectic thinking. Therefore, we see that Marxists are not much concerned about
cognitive activity and material, object producing activity. Both are different but
further states this theory as mirroring of reality using praxis. Mirror thesis asserts
37
that knowledge of ―external‖ world is reflected in consciousness. In other words
between reality and knowledge of reality. Here several objections can be raised
against mirroring theory. Firstly, this thesis presupposes the dualistic notion of
how can transition from Newtonian to Einstenian physics be explained, if the only
ways the social world is different from physical world and how society is to be
analyzing society than in analyzing human nature, Marx talks about the word
38
can be transformed into physical objects i.e. material labor through which the
context.
I have covered dialectical method and materialism in above sections and while
different contexts, while doing this, and keeping the scope of this paper limited to
dialectical materialism. I refrained myself from giving any other dialectical views
reasoning begins with man, who is primarily an acting, and language using being,
and purposes though all his actions form part of a social network with a history of
animals in two ways: One way, in which he produces material for his subsistence
and in other way during this material production for subsistence, man indirectly,
produces his actual material life. He produces this ―actual material life‖ through
39
production process. Therefore in this process man not only produces societal
relations in accordance with his productive forces, but also the ―the ideas, the
societal systems are undergoing change and transformation, the theories about
system in ―Capital‖ could not have been developed before the sufficient
and inversion of man subject –object relation using the concept of living labor and
develop, the relation between living and objectified labor is interchanged in a way
such that objectified labor gains at the expense of living labor. Increased
productivity implies that more can be produced with less human labor power.
Societal wealth accumulation comes into being less and less through human
living labor, and more and more through the conditions created(previously) by
human labor. Objectified labor becomes more and more powerful. This process of
Therefore, they become reified, i.e. transformed into a thing, into labor power and
become object. Capital on the other hand, which starts as object of the process of
40
production becomes more and more powerful. From means of production it has
transformed into controlling and exploiting living labor and thus now becomes the
acting subject. Marx makes it clear that this process is ―natural‖. It is, in his
opinion the transition to creation of a free human society, in which man again
economic forces. Also other point raised is that if metal development cannot be
Secondly, dialectical Materialism faces the same problem as the any other
dialectical thinking has, is that of its conflict with absolutism. Here what I want to
emphasize is that only logical outcome of the principle of dialectic can be the
―relative truth‖ and the ―relative falsity‖ of the unity of opposites, and the
41
absolute truth of the Absolute can be achieved only within which the
the world process. In other words it should provide satisfactory solution to the
identical.
4. Conclusion:
In this paper, I have tried to explain the dialectical method of thinking and there
after I have analyzed materialism in different context. Here we see that Marxian
methodological context. But we see that even in its later attempt dialectical
understanding some aspects of reality which states that man‘s material condition
is responsible to great extent in forming his mental and social endeavors, but
Bibliography
42
2. Popper, Karl R. ―What is Dialectic?‖ Published in Mind, New Series, Vol.49, No.
43
Role of Materialism in Economic Development of India
Kiran Gupta
Introduction
Materialism is the name given to the metaphysical doctrine which holds the matter is the
only reality. Materialism in some form or other has always been present in India as
occasional references of it are found in the Vedas, the Buddhist literature, the Epics like
Materialism is growing at global level. The developing countries being enthusiastic of the
western world are expected to experience the effect more severely (Ghadrian, 2010).
With the expansion of metropolitan settings and with the increase in per capita real
income, a developing country like India is facing sharp increase in demand for consumer
goods. It sets forth the remarkable rise in materialistic tendencies in Indian population. A
survey on ‗Global Attitudes on Materialism, Finances and Family‘ showed that India is
the second most materialistic country among certain Asia-Pacific Countries, after China.
According to the survey, 58% of respondents (working in the primary sector and
possessing merely a threshold level of education, income and connectivity) agreed that
they measure their success by the things they own. The survey report concluded that
people residing in the emerging economies like India are more likely to feel the pressure
economies.
44
India‘s changing consumption patterns necessitates a study of materialism for
understanding its intensity and subsequently the buying patterns evolving on account of
it.
Economic growth is not just associated with reducing poverty. There is also clear
evidence for a positive link between economic growth and broader measures of human
AmartyaSen has described economic growth as a crucial means for expanding the
substantive freedoms that people value. These freedoms are strongly associated with
Growth generates virtuous circles of prosperity and opportunity. Strong growth and
sending their children to school. This may lead to the emergence of a strong and growing
group of entrepreneurs, which will generate pressure for improved governance. Strong
economic growth. Equally, weak economic growth implies vicious circles in which poor
Goals will require breaking out of vicious circles to enter virtuous circles.
The link between economic growth and human development operates through two
channels. First, there is the ‗macro‘ link whereby growth increases a country‘s tax base
45
and therefore makes it possible for the government to spend more on the key public
Materialism has found its place in a large corpus of literature relating to consumer
established as a system to unravel the intentions of people in the world that perceive the
the term semi-materialist was used to delineate and comprehend the worldly activities.
The dialectical materialism as discussed by Karl Marx and Friedrich Engels lends itself
as a precise concept for investigating the progress of humanity. Materialism has been a
elucidation that views people only through their materialistic personality, which cannot
Materialism has been considered as a vital means for understanding oneself through acts
goods and services are steered by the level of materialism. Our possessions reflect who
we are (Mick, 1996). Belk (1988) defines materialism as “the importance a consumer
attaches to worldly possessions”, while others have defined it as a means for ‗identity
46
fixers‘. Materialism is also described as desire for worldly possessions (Mukerji, 1993).
People who experience dispossession have more intensity for possessions and are more
materialistic. Literature has shown that people draw upon possession and acquisition of
material goods to counterbalance the deficiencies of their life. Materialism has been
considered as an act of one acquisition and possession of goods that are noticeable and
conspicuous. Materialistic people are also attached to specific brands strongly exhibiting
have also been mentioned in literature. One of the more general definitions of
values‘. The supporters of positive notions of materialism say that it is one aspect of
human activity that gives importance to possessions for personal contentment and social
advancement. If each and every person acquired possessions for personal happiness, it
would create a happy society. With a growing concern for consumer society and resultant
for a sustainable future. Literature on this issue has also provided results, confirming that
2013)
An increase in material wealth and goods in the country has had little to no effect on the
well-being and happiness of its citizens. TiborScitovsky called this a "joyless economy"
47
Using two measures of subjective well-being, one study found that materialism was
negatively related to happiness, meaning that people who tended to be more materialistic
were also less happy. When people derive a lot of pleasure from buying things and
believe that acquiring material possessions are important life goals, they tend to have
lower life satisfaction scores. Materialism also positively correlates with more serious
However, the relationship between materialism and happiness is more complex. The
direction of the relationship can go both ways. Individual materialism can cause
Instead, research shows that purchases made with the intention of acquiring life
experiences such as going on a family vacation make people happier than purchases
made to acquire material possessions such as a car. Even just thinking about experiential
Materialism in India
In India, the prevalence of materialism has been confirmed both by past research as well
the evidence of different perception of the term materialism and its evolution overtime.
has been split into two broad categories i.e. old materialism and new materialism.
48
Imprints of old materialism are apparent in Rigveda, Upnishads, PuraṇaKāśyapa,
expressions Lokayata and Carvaka. The term Lokayata gives the idea of worldliness or
materialism and the term Carvaka has been related to consumption. Indians, who were
materialism, called materialistic people „nastik‟ and they have started following
The transforming relationship between culture and consumption in India (Jackson, 2004)
gets highlighted by the thirteen factors that have been identified by AlladiVenkatesh
(1994) in his study that includes changes in consumption patterns of middleclass Indians,
such as the shift from joint to nuclear families, a changing role of women in society, a
changing appeal of consumer goods sector etc. as ingredients of new culture of India.
With huge diversity within Indian culture, the western culture and language have found
their place there. At the same time India is living through materialism which is more
autonomous and self-contemplating, having no gauge for right and wrong. The Indian
culture is influenced by western culture (Gupta, 2011) but the fundamentals of Indian
culture have been preserved and they are not affected unconstructively (Rao, M. A., et al,
2013).
There has been both modernization and westernization in Indian culture. The gap in
Indian culture has been felt strongly as there is a departure in Indian culture from the
traditional one to a more contemporary one and the same has been bridged by the
dynamism of Indian culture itself. Deviations from traditional culture towards modern
ethos makes materialistic and consumer society a conflicting one and people might
49
attempt arbitration for such pressures. Materialism has great bearing on changing
lifestyles of people in India. The topic is worthy of entrenched study and development of
a tool to gauge such an influential aspect of human behaviour. It has also been recently
established that media has significant and influential effect on consumer behaviour and
this effect differs across different cultures. The influence of media is also a contribution
of western individualistic culture (Moschis et al., 2011). Such effect was also found to be
consumers and emerging aspect of Indian culture (Mishra et al., 2014). The surfacing of
materialism in India has been considered as a road distancing Indians from their
traditional culture thus making it all the more important to study this aspect of Indian
Indians are often stereotyped as deeply spiritual people who reject materialistic values.
Our research suggests that this stereotype no longer reflects reality. For instance, almost
half of India's urban population had adopted a "work hard and get rich" ethodsby 1996;
another 9% had Indians are more motivated than ever by personal ambition and a desire
for material success, and they put in the hours it takes to achieve those goals. A recent
Gallup poll of more than 30 countries showed that, with an average workweek of50
Review of Literature
Marsha Richins and Scott Dawson (1992) described materialism as a value, defined by
50
person values materialistic things. Acquisition centrality crops up when people place
value on possessions and their acquisition as the focal point of their lives. Acquisition as
the pursuit of happiness puts forward that acquisition is carried out for contentment or
complacency.
Possession defined success signifies the inclination to evaluate one‘s and other people‘s
accomplishments with regard to the quality of material goods one possesses. Material
goods are source of their happiness, sign of their success and other people‘s success and
Atay and Sirgy (2009) have discussed materialism through three dimensions, including:
happiness, success and distinctiveness. Material goods bring pleasure (happiness) to the
materialistic person and possession of material goods shows how much success one has
achieved in life. Possession of material goods brings person in the spotlight and
Dung Trinh and Phau (2012) depicted materialism through four dimensions, including:
They added the essentiality dimension and emphasized measuring the extent to which
material goods indicate accomplishments, bring happiness, are indispensable and bring
distinctiveness. The following table gives the summary of the existing materialism scales.
material needs and desires and opposite to the spiritual matters‟. Indian perceptions of
materialism and spiritualism are not conflicting and there is a general belief that they can
be balanced. India has been experiencing the increasing consumer and economic power
51
and is emerging as a consumer economy. The study of materialism in India is important
due to the fact that it has to face many challenges related to tackling the social evils like
Ger and Belk (1996), in their cross-cultural study, investigated materialism in various
developed and developing countries revealing that India is one of the less materialistic
countries among them. Ashok Gopal and Rajesh Srinivasan, (2006), in their study in
India shows that, with growing materialism, people have diverted their savings and other
priority spending towards possession of material goods. It showed that people between
the age of 15 to 55 and ranging from small towns to metropolitans are increasingly
reflecting such tendencies. India has recently been going through the cultural or social
changes, and, thus, is expected to display the higher levels of materialism (Ghosh, 2012).
The cross-cultural study revealed that social change brings about prominent increase in
intensified the level of materialism and the new generation in India is showing the signs
money related issue, and it has also seen materialism from a customer‘s perspective.
Some authors, however considered social issues related to materialism, but so far there
are no studies dealing with the Indian context. Today, there is a clear need for reducing
the overwhelming materialist inclination of Indian people. However, so far there has been
no endeavour in this direction. The present study, however, has made an effort in that
direction by intervening into the existing scales of materialism and by bringing out the
52
scale that captures the essence that is more attuned with the temperament of Indian
population.
Conclusion
Youth in India does not consider possession of material goods as a taboo - instead, they
admit its significance, express their individuality by acquiring it and draw great deal of
satisfaction from material goods. The study will facilitate the marketers in measuring the
extent of materialism in the context similar to India and draw inferences pertaining to
buying behaviour of the population. It will also provide valuable insight for policy
Researchers may use the findings to undertake research in a different context with the
References:
53
Del Toso, K. (2012). TebhyaśCaitanyam: Il ―Sé‖ Secondo Il
135-153.
Indian consumers and its after-effects. Asia Pacific Journal of Marketing and
54
Kasser, T. E., Kanner, A. D. (2004). Psychology and consumer culture: The
struggle for a good life in a materialistic world. Washington: American
Psychological Association.
Mathur, A., Barak, B., Lee, K. S., Zhang, Y. (2015). The Influence of Media
Exposure on Materialism, Fashion Innovativeness and Cognitive Age: A Multi-
Publishing.
23 (2), 106-119.
Mishra, J. K., Tatzel, M., Arun, B. K., Abidi, N. (2014). Money attitudes as
predictors of materialism and compulsive buying, and gender demographics, in
55
Mukerji, C. (1983). From graven images: Patterns of modern materialism. New
York: Columbia University Press.
Rao, M. A., Berry, R., Gonsalves, A., Hastak, Y., Shah, M., Roeser, R. W. (2013).
Globalization and the identity remix among urban adolescents in India. Journal of
56
Position of Indian Materialism on World Map
Nidhi Sharma
Introduction
Materialism is the generic name of a variety of doctrines that deny the existence of non-
concept. In its most coherent and radical form, it is a type of monism, the metaphysical
position stating that there is only one principle—matter and its properties—in terms of
Materialism is a monistic ontology that holds that all that can truly be said to exist is
matter; that fundamentally, everything is material and all phenomena are the result of
stands in sharp contrast to idealism, which is also a monistic ontology that holds that the
only thing that can be said to truly exist is idea, or immaterial substance. It also differs
from dual-aspect monism which suggests there is one reality with two different aspects.
observable events in nature are to be explained only by natural causes without assuming
determinists, holding to the claim that, "There is a cause for every event," although that
57
Materialism flows from the idea that only that which can be perceived exists. What is not
perceivable, then, does not exist. In that sense it is a very subjective perspective which
does not give weight to the testimony of others. This is why materialists do not accept the
testimony of people who have had an out of body experience at face value. Because
sense-perception is the only acceptable form of knowledge, matter becomes the only
reality. Any other experience that does not fit with this is generally dismissed as
also rejected.
scientifically observable entities, such as energy, forces, and the curvature of space. In
empty religion. Marxism also uses materialism to refer to the scientific worldview. It
metaphysics, but centers on the empirical world of actual human activity (practice,
including labor) and the institutions created, reproduced, or destroyed by that activity (as
Thought and consciousness are functions of matter secreted by the brain in the same way
58
they are genuine, must be explicable in terms of the objects or phenomena at some other
level of description—typically, a more general level than the reduced one. Non-reductive
materialism explicitly rejects this notion, however, taking the material constitution of all
not explicable in the terms canonically used for the basic material constituents. Jerry
Fodor influentially argued this view, according to which empirical laws and explanations
in "special sciences" such as psychology or geology are invisible from the perspective of,
say, basic physics. A vigorous literature has grown up around the relation between these
views. Because all that exists is matter, pleasure and pain are central facts of life. So an
unqualified hedonism has often been the ethical ideal of materialists. Virtue is an illusion
In India, the prevalence of materialism has been confirmed both by past research as well
materialism in ancient Indian scriptures is the evidence of different perception of the term
materialism and its evolution overtime. Brhaspati is considered an initiator of the ancient
in Bṛhaspati Sῡtra. The literature on materialism has been split into two broad categories
i.e. old materialism and new materialism (Marx & Engels, 1957; Engels, 1940). Imprints
expressions Lokayata and Carvaka. The term Lokayata gives the idea of worldliness or
59
materialism and the term Carvaka has been related to consumption (Bhattacharya,
„nastik‟ and they have started following philosophical materialism to express worldview
and progress.
The transforming relationship between culture and consumption in India (Jackson, 2004;
Mankekar, 2002) gets highlighted by the thirteen factors that have been identified by
Alladi Venkatesh (1994) in his study that includes changes in consumption patterns of
middleclass Indians, such as the shift from joint to nuclear families, a changing role of
women in society, a changing appeal of consumer goods sector etc. as ingredients of new
culture of India. With huge diversity within Indian culture, the western culture and
language have found their place there. At the same time India is living through
materialism which is more autonomous and self-contemplating, having no gauge for right
and wrong (Appadurai, 1988). The Indian culture is influenced by western culture
(Gupta, 2011; Vajpeyi, 1982; Srinivas, 1966) but the fundamentals of Indian culture have
been preserved and they are not affected unconstructively (Rao, M. A., et al, 2013;
Singer, l989). It can be said that a significant shift has happened in Indian culture after
There has been both modernization and westernization in Indian culture. The gap in
Indian culture has been felt strongly as there is a departure in Indian culture from the
traditional one to a more contemporary one and the same has been bridged by the
dynamism of Indian culture itself (Rao, M. A., et al, 2013; Alladi Venkatesh, 1994).
Deviations from traditional culture towards modern ethos makes materialistic and
60
consumer society a conflicting one and people might attempt arbitration for such
pressures (Eckhardt & Mahi, 2012). Materialism has great bearing on changing lifestyles
of people in India. The topic is worthy of entrenched study and development of a tool to
gauge such an influential aspect of human behaviour. It has also been recently established
that media has significant and influential effect on consumer behaviour and this effect
differs across different cultures. The influence of media is also a contribution of western
individualistic culture (Moschis et al., 2011). Such effect was also found to be a
attribute of Indian consumers and emerging aspect of Indian culture (Mishra et al., 2014).
The surfacing of materialism in India has been considered as a road distancing Indians
from their traditional culture (Chaudhuri and Haldar‘s, 2005; Gupta, 2012) thus making it
all the more important to study this aspect of Indian consumer behaviour in detail.
Materialism is growing at global level. The developing countries being enthusiastic of the
western world are expected to experience the effect more severely (Ghadrian, 2010).
With the expansion of metropolitan settings and with the increase in per capita real
income, a developing country like India is facing sharp increase in demand for consumer
goods. It sets forth the remarkable rise in materialistic tendencies in Indian population. A
the second most materialistic country among certain Asia-Pacific Countries, after China.
According to the survey, 58% of respondents (working in the primary sector and
possessing merely a threshold level of education, income and connectivity) agreed that
61
they measure their success by the things they own. The survey report concluded that
people residing in the emerging economies like India are more likely to feel the pressure
economies.
understanding its intensity and subsequently the buying patterns evolving on account of
it. Though there are many tools for measuring materialism, all of them have been
developed in western settings. The present study attempts to develop a tool to measure
the materialism in Indian youth in the context of its changing culture and philosophy of
living.
Review of Literature
While the concept of materialism has been widely studied, there has not yet been
agreement on an absolute definition of the term. Early research conducted by Ward and
Wackman (1971) suggested that materialism was the r esult of individuals viewing
material goods and money as a path to personal happiness and social progress.
Belk (1984) refined the definition of materialism to ―...reflect the importance a consumer
assume a central place in a person‘s life and are believed to provide the great est sources
ess, non-generosity and envy could be used in consumer research and that non-generosity
and envy may well lead to dissatisfaction with one‘s life. Later, Belk combined the three
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afore mentioned individual subscales into one overall materialism scale and reported, as
Richins and Dawson (1992) conceptualized materialism as a value that could be divided
into three subsets made up of centrality (ones possessions play a central role in life),
happiness (possessions are l inked to ones well-being and satisfaction with life) and
success (the degree to which one believes that the more possessions one has the more
successful they are). It was concluded that while materialistic individuals are more likely
to be dissatisfied with their circumstances than with the mselves, they are likely to keep
their wealth and are not likely to share money or possessions with charitable
organizations or even with individuals with which they have relatively close ties (family
and friends). While a great deal of research has been conducted on materialism, there is
Burroughs and Rindfleisch (2002) note that finding a sense of well being through the
report that many materialism studies have concluded that individuals who are very
materialistic tend to be less satisfied with their life and face greater psychological risks
La Barbera and Gurhan (1997) where they found that while Belk‘s (1984) non-
generosity and envy dimensions were negatively related to well being in respondents who
reported being ―born again‖ Christians, the same dimensions were found to be unrelated
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Belk (1996), in their cross-cultural study, investigated materialism in various developed
and developing countries revealing that India is one of the less materialistic countries
among them.
Ghosh (2012) in his study in India shows that, with growing materialism, people have
diverted their savings and other priority spending towards possession of material goods.
It showed that people between the age of 15 to 55 and ranging from small towns to
metropolitans are increasingly reflecting such tendencies. India has recently been going
through the cultural or social changes, and, thus, is expected to display the higher levels
of materialism.
Marsha Richins and Scott Dawson (2012) measured materialism as a value, defined by
person values materialistic things. Acquisition centrality crops up when people place
value on possessions and their acquisition as the focal point of their lives. Acquisition as
the pursuit of happiness puts forward that acquisition is carried out for contentment or
complacency.
Possession defined success signifies the inclination to evaluate one‘s and other people‘s
accomplishments with regard to the quality of material goods one possesses. Material
goods are source of their happiness, sign of their success and other people‘s success and
Dung Trinh and Phau (2012) measured materialism through four dimensions, including:
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They added the essentiality dimension and emphasized measuring the extent to which
material goods indicate accomplishments, bring happiness, are indispensable and bring
distinctiveness. The following table gives the summary of the existing materialism scales.
Sirgy (2014) have measured materialism through three dimensions, including: happiness,
success and distinctiveness. Material goods bring pleasure (happiness) to the materialistic
person and possession of material goods shows how much success one has achieved in
life. Possession of material goods brings person in the spotlight and accentuates their
Rindfleisch (2016) concluded that these findings might indicate that one‘s beliefs and
values may be influencers of materialistic needs. While no one disputes the influences of
materialism, there does seem to be a need to better understand its influence on consumer
that cultures that hold differing values may be affected by the concept of materialism in
differing ways.
Conclusion
Materialistic pursuits pose a barrier to the ―good life.‖ The more people aspire to
materialistic goals, the less satisfied they are with life, and the more at risk they are for
study found that materialism was negatively related to happiness, meaning that people
who tended to be more materialistic were also less happy. When people derive a lot of
pleasure from buying things and believe that acquiring material possessions are important
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life goals, they tend to have lower life satisfaction scores. Materialism also positively
correlates with more serious psychological issues like depression, narcissism and
paranoia.
However, the relationship between materialism and happiness is more complex. The
direction of the relationship can go both ways. Individual materialism can cause
goods in the country has had little to no effect on the well-being and happiness of its
citizens. There has been both modernization and westernization in Indian culture. The
gap in Indian culture has been felt strongly as there is a departure in Indian culture from
the traditional one to a more contemporary one and the same has been bridged by the
dynamism of Indian culture itself. Materialism has great bearing on changing lifestyles of
aspect of Indian culture (Mishra et al., 2014). The surfacing of materialism in India has
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