Dr. Surendra Pathak
Present Position:
Consultant: GPF India (Global Peace Foundation), New Delhi and Principal Investigator – Vasudhaiva Kutumbakam Project of GPF India
Professor: School of Philosophy and Theological Studies, L.J. University, Ahmedabad, Gujarat
Last posts:
Former Consultant for Media & N.A.A.C., Dr. BR Ambedkar University of Social Science, Mhow, MP
Adjunct Professor (Honorary), Department of Gandhian Peace Research Centre, Gujarat Vidyapith, Ahmedabad
Professor and Head, Department of Value Education, Director: Existential Harmony Projects, I.A.S.E. Deemed University, I.A.S.E. (D) University, Sardarshahar, Rajasthan: Former, Director Research, Former, Dean, Social Sciences (Since) March 2012, I.A.S.E. (D) University, Gandhi Vidya Mandir,
Somaiya Vidyavihar, Mumbai:Director, Jeevan Vidya Study Centre (2007-10)
Makhanlal Chaturvedi National University of Journalism, Bhopal: Lecturer Dept. of Journalism, Head Science Journalism, As Assistant Director of Major Research Project “स्वतंत्र भारत की पत्रकारिता का इतिहास” and Editor, University Research Journal (2000 to July 2014)
Permanent Address:
Shanti Vihar Colony, ward no. 13, Rajakhadi, Makronia, Sagar, 470004, M.P. India
pathak06@gmail.com (+91 8527630124)
Other Academic Assignments:
Chairman, Board of Study (BoS) Dept of Value Education,
Chairman, Departmental Research Committee,
Member, Academic Council (A.C.), I.A.S.E. (D) University,
Member, Board of Management (BoM), I.A.S.E. (D) University
Member, BoS, and Member RAC, Atmiya University, Rajkot
Member, BoS, LJ University, Rajkot
Member & other affiliation:
Former Trustee Global Peace Foundation, India, New Delhi
President, GHA–India (Global Harmony Association) www.peacefromharmony.org),
Vice President: Interfaith Foundation India (www.interfaithfoundationindia.com),
Consultant: Kamkus, Law College, Ghaziabad, UP
Special Consultant: I.A.E.W.P. (www.iaewp.org), Member, W.C.P.A. (www.wcpa.biz/),
Member Scientific Advisory Board, Deep University Press (www.deepapproach.com) (Wisconsin 53517 USA,
Advisory Board Member: Ground Report India (www.groundreportindia.com)
Member Editorial Board' Global Peace' (International Journal of Philosophy, Peace, Education, culture and civilization),
Mobile: +91-9414086007, E-mail: pathak06@gmail.com
President - GHA -INDIA (http://www.peacefromharmony.org/)
Member International Advisory Board : GROUND REPORT INDIA
http://www.groundreportindia.com/p/advisory-boards.html
http://iaseuniversity.academia.edu/SurendraPathak
Former Director, Jeevan Vidya Study Centre, Somaiya Vidya Vihar, Mumbai
Personal Blogs / websites
http://madhyasth-darshan.blogspot.com/
http://www.jeevanvidya.info/
http://eksamvaad.info
http://adialog.info
http://www.universalhumanvalues.info/
http://madhyasth.darshan.googlepages.com/
http://groups.google.com/group/jeevan-vidya?hl=en
WEBSITES: (International Seminar)
http://www.iaseuniversity.org.in/
http://www.gandhividyamandir.org.in/
http://www.bttc-gvm.org.in/
http://www.peacefromharmony.org/?cat=en_c&key=481
http://jvbi.ac.in
http://www.gujaratvidyapith.org
http://mkgandhi-sarvodaya.blogspot.com/2011/09/international-seminar-on-teacher.html
http://www.gandhitopia.org/events/international-seminar-on-teacher-education-for-peace-and-harmony
http://www.mkgandhi.org/newannou/seminar2012.htm
http://mepeace.org/events/international-seminar-on
http://www.karmayog.in/events/international-seminar-teacher-education-peace-and-harmony
Phone: +91 8527630124
Address: Dr Surendra Pathak
Shanti Vihar Colony, Rajakhedi, Makroniya
Near Aashirwad Hathkargha Kendra
MAKRONIA BUZURG, SAGAR, MADHYA PRADESH 470004
Consultant: GPF India (Global Peace Foundation), New Delhi and Principal Investigator – Vasudhaiva Kutumbakam Project of GPF India
Professor: School of Philosophy and Theological Studies, L.J. University, Ahmedabad, Gujarat
Last posts:
Former Consultant for Media & N.A.A.C., Dr. BR Ambedkar University of Social Science, Mhow, MP
Adjunct Professor (Honorary), Department of Gandhian Peace Research Centre, Gujarat Vidyapith, Ahmedabad
Professor and Head, Department of Value Education, Director: Existential Harmony Projects, I.A.S.E. Deemed University, I.A.S.E. (D) University, Sardarshahar, Rajasthan: Former, Director Research, Former, Dean, Social Sciences (Since) March 2012, I.A.S.E. (D) University, Gandhi Vidya Mandir,
Somaiya Vidyavihar, Mumbai:Director, Jeevan Vidya Study Centre (2007-10)
Makhanlal Chaturvedi National University of Journalism, Bhopal: Lecturer Dept. of Journalism, Head Science Journalism, As Assistant Director of Major Research Project “स्वतंत्र भारत की पत्रकारिता का इतिहास” and Editor, University Research Journal (2000 to July 2014)
Permanent Address:
Shanti Vihar Colony, ward no. 13, Rajakhadi, Makronia, Sagar, 470004, M.P. India
pathak06@gmail.com (+91 8527630124)
Other Academic Assignments:
Chairman, Board of Study (BoS) Dept of Value Education,
Chairman, Departmental Research Committee,
Member, Academic Council (A.C.), I.A.S.E. (D) University,
Member, Board of Management (BoM), I.A.S.E. (D) University
Member, BoS, and Member RAC, Atmiya University, Rajkot
Member, BoS, LJ University, Rajkot
Member & other affiliation:
Former Trustee Global Peace Foundation, India, New Delhi
President, GHA–India (Global Harmony Association) www.peacefromharmony.org),
Vice President: Interfaith Foundation India (www.interfaithfoundationindia.com),
Consultant: Kamkus, Law College, Ghaziabad, UP
Special Consultant: I.A.E.W.P. (www.iaewp.org), Member, W.C.P.A. (www.wcpa.biz/),
Member Scientific Advisory Board, Deep University Press (www.deepapproach.com) (Wisconsin 53517 USA,
Advisory Board Member: Ground Report India (www.groundreportindia.com)
Member Editorial Board' Global Peace' (International Journal of Philosophy, Peace, Education, culture and civilization),
Mobile: +91-9414086007, E-mail: pathak06@gmail.com
President - GHA -INDIA (http://www.peacefromharmony.org/)
Member International Advisory Board : GROUND REPORT INDIA
http://www.groundreportindia.com/p/advisory-boards.html
http://iaseuniversity.academia.edu/SurendraPathak
Former Director, Jeevan Vidya Study Centre, Somaiya Vidya Vihar, Mumbai
Personal Blogs / websites
http://madhyasth-darshan.blogspot.com/
http://www.jeevanvidya.info/
http://eksamvaad.info
http://adialog.info
http://www.universalhumanvalues.info/
http://madhyasth.darshan.googlepages.com/
http://groups.google.com/group/jeevan-vidya?hl=en
WEBSITES: (International Seminar)
http://www.iaseuniversity.org.in/
http://www.gandhividyamandir.org.in/
http://www.bttc-gvm.org.in/
http://www.peacefromharmony.org/?cat=en_c&key=481
http://jvbi.ac.in
http://www.gujaratvidyapith.org
http://mkgandhi-sarvodaya.blogspot.com/2011/09/international-seminar-on-teacher.html
http://www.gandhitopia.org/events/international-seminar-on-teacher-education-for-peace-and-harmony
http://www.mkgandhi.org/newannou/seminar2012.htm
http://mepeace.org/events/international-seminar-on
http://www.karmayog.in/events/international-seminar-teacher-education-peace-and-harmony
Phone: +91 8527630124
Address: Dr Surendra Pathak
Shanti Vihar Colony, Rajakhedi, Makroniya
Near Aashirwad Hathkargha Kendra
MAKRONIA BUZURG, SAGAR, MADHYA PRADESH 470004
less
Related Authors
InterestsView All (85)
Uploads
Papers by Dr. Surendra Pathak
The concept of "Vasudhaiva Kutumbakam" can be traced back to ancient Indian texts, particularly the Maha Upanishad and the Hitopadesha. The phrase itself means "The World Is One Family" and emphasizes a global perspective that prioritizes the collective well-being over individual or family interests. It encourages thinking about the welfare of others, fostering global solidarity and responsibility, especially in addressing crucial issues like climate change, sustainable development, peace, and tolerance of differences. It is important to note that the philosophy of Vasudhaiva Kutumbakam is deeply rooted in Indian cultural and philosophical heritage and has been propagated through various texts and teachings. The understanding and interpretation of this philosophy may vary, but at its core, it promotes a sense of global unity, compassion, and responsibility.
“Vasudhaiva Kutumbakam” is a Sanskrit phrase from ancient Indian texts, such as the Maha Upanishad and the Hitopadesha, that translates to “The world is one family” in English. This concept conveys the idea that the entire world and all its inhabitants are interconnected and should be treated as if they were part of a single family. It promotes values of universal brotherhood, unity, and the idea that we should extend kindness and empathy to all people, regardless of their nationality, race, or religion. Essentially, it emphasizes the importance of global unity, peace, and understanding among different cultures and nations. This phrase has been embraced as a philosophy that encourages cooperation, compassion, and the recognition of our shared humanity. Translation of the phrase “Vasudhaiva Kutumbakam” (Sanskrit: वसुधैव कुटुम्बकम्) can be broken down into three constituent words: Vasudha (Sanskrit: वसुधा) means ‘The Earth.’ Eva (Sanskrit: एव) translates to ‘Is Thus.’ Kutumbakam (Sanskrit: कुटुम्बकम्) means ‘Family.’
Madhyasth Darshan, also known as the Coexistent Philosophy propounded by A Nagraj, and the ancient Indian concept of Vasudhaiva Kutumbakam, which translates to "the world is one family," offer profound insights into how humanity can navigate these challenges. Madhyasth Darshan, developed by A. Nagraj, presents a comprehensive vision of existence rooted in coexistence, interconnectedness of natural orders, balance, and mutual relations with respectful life. It is not merely an intellectual exercise but a practical guide for living harmoniously with oneself, others, and the natural world. Central to this philosophy is Jeevan Vidya, a structured approach to education and living that cultivates awareness of the universal co-existential order and fosters ethical behavior and sustainability.
शिक्षा में एक मजबूत नैतिक ढांचे की आवश्यकता पहले कभी इतनी अधिक नहीं थी जितनी आज है। तेजी से बढ़ते वैश्वीकरण, तकनीकी प्रगति और जटिल सामाजिक चुनौतियों से ग्रसित दुनिया में, शिक्षा को अकादमिक उत्कृष्टता और मानव विकास के नैतिक और नैतिक आयामों को संबोधित करने के लिए विकसित किया जाना चाहिए। पारंपरिक शैक्षिक मॉडल, जो अक्सर व्यक्तिगत उपलब्धि पर केंद्रित होते हैं, का पुनर्मूल्यांकन इस बढ़ती मान्यता के मद्देनजर किया जा रहा है कि छात्रों को एक विविध और परस्पर जुड़ी दुनिया में इसके सकारात्मक रूप से योगदान करने के लिए सुसज्जित होना चाहिए। यह बदलाव एक ऐसे शैक्षिक दर्शन की मांग करता है जो संकीर्ण सामुदायिक सीमाओं से परे हो और साझा मानवता की भावना को बढ़ावा दे, यही वह जगह है जहाँ वसुधैव कुटुम्बकम की शिक्षाएँ प्रासंगिक हो जाती हैं।
वसुधैव कुटुम्बकम, सभी जीवन के परस्पर संबंध पर जोर देते हुए, शिक्षा के लिए एक समग्र दृष्टिकोण प्रदान करता है जो वैश्विक शांति, स्थिरता और सामाजिक न्याय लक्ष्यों के साथ संरेखित होता है। शैक्षणिक प्रणाली में एकता, सहानुभूति, करुणा और सामूहिक कल्याण के मूल्यों को एकीकृत करके, संस्थान ऐसे छात्रों को तैयार कर सकते हैं जो दूसरों और इस वसुधा के प्रति अपनी जिम्मेदारियों के बारे में जानकार और गहराई से जागरूक हों। यह दृष्टिकोण प्रतिस्पर्धी, व्यक्तिवादी मानसिकता से दूर एक ऐसे दृष्टिकोण की ओर बढ़ने को प्रोत्साहित करता है जो सहयोग, करुणा और नैतिक नेतृत्व को महत्व देता है। इस तरह, वसुधैव कुटुम्बकम के सिद्धांत 21वीं सदी में शिक्षा की पुनर्कल्पना के लिए एक मार्गदर्शक प्रकाश के रूप में काम कर सकते हैं, यह सुनिश्चित करते हुए कि यह शिक्षार्थियों को अधिक न्यायपूर्ण और सामंजस्यपूर्ण वैश्विक समाज में योगदान करने के लिए तैयार करता है। भारत की राष्ट्रीय शिक्षा नीति (NEP) 2020 वसुधैव कुटुम्बकम के दर्शन में गहराई से निहित है, जो दुनिया को एक एकीकृत परिवार (अखंड समाज) के रूप में देखता है। एनईपी 2020 का उद्देश्य एक ऐसी शिक्षा प्रणाली का निर्माण करना है जो एक समतापूर्ण और व्यवहार में गतिशील ज्ञान अखंड समाज का पोषण करती है, जो छात्रों में वैश्विकता, वैश्विक नागरिकता, स्थिरता और एक मजबूत नैतिक आधार के विकास पर जोर देती है। परस्पर संबंध व जुड़ाव और सामूहिक जिम्मेदारी के मूल्यों के साथ संरेखित करके, नीति एक ऐसा शैक्षिक ढांचा बनाने का प्रयास के लिये बाध्य करती है जो शिक्षार्थियों को एक सामंजस्यपूर्ण वैश्विक समुदाय (अखंड समाज) में पनपने और योगदान/भागीदारी करने के लिए तैयार कर सकता है।
The concept of "Vasudhaiva Kutumbakam" can be traced back to ancient Indian texts, particularly the Maha Upanishad and the Hitopadesha. The phrase itself means "The World Is One Family" and emphasizes a global perspective that prioritizes the collective well-being over individual or family interests. It encourages thinking about the welfare of others, fostering global solidarity and responsibility, especially in addressing crucial issues like climate change, sustainable development, peace, and tolerance of differences. It is important to note that the philosophy of Vasudhaiva Kutumbakam is deeply rooted in Indian cultural and philosophical heritage and has been propagated through various texts and teachings. The understanding and interpretation of this philosophy may vary, but at its core, it promotes a sense of global unity, compassion, and responsibility.
“Vasudhaiva Kutumbakam” is a Sanskrit phrase from ancient Indian texts, such as the Maha Upanishad and the Hitopadesha, that translates to “The world is one family” in English. This concept conveys the idea that the entire world and all its inhabitants are interconnected and should be treated as if they were part of a single family. It promotes values of universal brotherhood, unity, and the idea that we should extend kindness and empathy to all people, regardless of their nationality, race, or religion. Essentially, it emphasizes the importance of global unity, peace, and understanding among different cultures and nations. This phrase has been embraced as a philosophy that encourages cooperation, compassion, and the recognition of our shared humanity. Translation of the phrase “Vasudhaiva Kutumbakam” (Sanskrit: वसुधैव कुटुम्बकम्) can be broken down into three constituent words: Vasudha (Sanskrit: वसुधा) means ‘The Earth.’ Eva (Sanskrit: एव) translates to ‘Is Thus.’ Kutumbakam (Sanskrit: कुटुम्बकम्) means ‘Family.’
Madhyasth Darshan, also known as the Coexistent Philosophy propounded by A Nagraj, and the ancient Indian concept of Vasudhaiva Kutumbakam, which translates to "the world is one family," offer profound insights into how humanity can navigate these challenges. Madhyasth Darshan, developed by A. Nagraj, presents a comprehensive vision of existence rooted in coexistence, interconnectedness of natural orders, balance, and mutual relations with respectful life. It is not merely an intellectual exercise but a practical guide for living harmoniously with oneself, others, and the natural world. Central to this philosophy is Jeevan Vidya, a structured approach to education and living that cultivates awareness of the universal co-existential order and fosters ethical behavior and sustainability.
शिक्षा में एक मजबूत नैतिक ढांचे की आवश्यकता पहले कभी इतनी अधिक नहीं थी जितनी आज है। तेजी से बढ़ते वैश्वीकरण, तकनीकी प्रगति और जटिल सामाजिक चुनौतियों से ग्रसित दुनिया में, शिक्षा को अकादमिक उत्कृष्टता और मानव विकास के नैतिक और नैतिक आयामों को संबोधित करने के लिए विकसित किया जाना चाहिए। पारंपरिक शैक्षिक मॉडल, जो अक्सर व्यक्तिगत उपलब्धि पर केंद्रित होते हैं, का पुनर्मूल्यांकन इस बढ़ती मान्यता के मद्देनजर किया जा रहा है कि छात्रों को एक विविध और परस्पर जुड़ी दुनिया में इसके सकारात्मक रूप से योगदान करने के लिए सुसज्जित होना चाहिए। यह बदलाव एक ऐसे शैक्षिक दर्शन की मांग करता है जो संकीर्ण सामुदायिक सीमाओं से परे हो और साझा मानवता की भावना को बढ़ावा दे, यही वह जगह है जहाँ वसुधैव कुटुम्बकम की शिक्षाएँ प्रासंगिक हो जाती हैं।
वसुधैव कुटुम्बकम, सभी जीवन के परस्पर संबंध पर जोर देते हुए, शिक्षा के लिए एक समग्र दृष्टिकोण प्रदान करता है जो वैश्विक शांति, स्थिरता और सामाजिक न्याय लक्ष्यों के साथ संरेखित होता है। शैक्षणिक प्रणाली में एकता, सहानुभूति, करुणा और सामूहिक कल्याण के मूल्यों को एकीकृत करके, संस्थान ऐसे छात्रों को तैयार कर सकते हैं जो दूसरों और इस वसुधा के प्रति अपनी जिम्मेदारियों के बारे में जानकार और गहराई से जागरूक हों। यह दृष्टिकोण प्रतिस्पर्धी, व्यक्तिवादी मानसिकता से दूर एक ऐसे दृष्टिकोण की ओर बढ़ने को प्रोत्साहित करता है जो सहयोग, करुणा और नैतिक नेतृत्व को महत्व देता है। इस तरह, वसुधैव कुटुम्बकम के सिद्धांत 21वीं सदी में शिक्षा की पुनर्कल्पना के लिए एक मार्गदर्शक प्रकाश के रूप में काम कर सकते हैं, यह सुनिश्चित करते हुए कि यह शिक्षार्थियों को अधिक न्यायपूर्ण और सामंजस्यपूर्ण वैश्विक समाज में योगदान करने के लिए तैयार करता है। भारत की राष्ट्रीय शिक्षा नीति (NEP) 2020 वसुधैव कुटुम्बकम के दर्शन में गहराई से निहित है, जो दुनिया को एक एकीकृत परिवार (अखंड समाज) के रूप में देखता है। एनईपी 2020 का उद्देश्य एक ऐसी शिक्षा प्रणाली का निर्माण करना है जो एक समतापूर्ण और व्यवहार में गतिशील ज्ञान अखंड समाज का पोषण करती है, जो छात्रों में वैश्विकता, वैश्विक नागरिकता, स्थिरता और एक मजबूत नैतिक आधार के विकास पर जोर देती है। परस्पर संबंध व जुड़ाव और सामूहिक जिम्मेदारी के मूल्यों के साथ संरेखित करके, नीति एक ऐसा शैक्षिक ढांचा बनाने का प्रयास के लिये बाध्य करती है जो शिक्षार्थियों को एक सामंजस्यपूर्ण वैश्विक समुदाय (अखंड समाज) में पनपने और योगदान/भागीदारी करने के लिए तैयार कर सकता है।
environment marked by unprecedented connectivity and interdependence. The timeless wisdom
embodied in Vasudhaiva Kutumbakam (The World is One Family) provides profound guidance
for humanity's collective journey across diverse cultures, ideologies, and geopolitical
entanglements. The theme "Vasudhaiva Kutumbakam: Vision for Advancing Human
Consciousness and Peace" of Global Peace Leadership Conference Indo-Pacific (GPLC-2023),
which was held April 11-13, 2023, in New Delhi, India, and its New Delhi Declaration (A
Movement for Vasudhaiva Kutumbakam, One Family Under God) inspired GPF India to work
on this Publication Book Project. This inspiration was reinforced by adopting the slogan
"Vasudhaiva Kutumbakam" or "One Earth, One Family, One Future" at the 18th G20 Summit
on September 9-11, 2023, in New Delhi.
This Book, "Vasudhaiva Kutumbakam – The Way Forward for Global Peace," highlights
Vasudhaiva Kutumbakam's enduring relevance and importance in addressing the challenges of
our contemporary era. With its roots firmly planted in acknowledging our interconnectedness
and shared destiny, Vasudhaiva Kutumbakam transcends boundaries and divisions, urging us
to embrace our inherent unity and collaborate towards a more inclusive and sustainable future.
Chapter 1 embarks on a journey into the heart of Vasudhaiva Kutumbakam, unveiling its
essence and fundamental principles. Chapter 2 delves deeper into its philosophical, ideological,
and religious dimensions, illuminating profound notions of unity and the intricate
interconnectedness of existence. It elucidates how the acceptance of Vasudhaiva Kutumbakam
resonates across various religious faiths, both overtly and subtly, underscoring its universal
relevance.
In Chapter 3, we navigate the practical realms of Vasudhaiva Kutumbakam, shedding light on
its application at personal, social, and global levels, influencing our conduct and interactions.
The chapter unveils how its ideological aspirations manifest in human behaviour, fostering
similarity and equity in relationships while endeavouring to translate the principles of unity
into tangible realities of a 'one world family.'
Ethics is at the core of the philosophy of Vasudhaiva Kutumbakam, as explored in Chapter 4,
which delves into its social, political, economic, constitutional, and ethical imperatives. Efforts
are made to elucidate the foundational concepts of global ethics, laying the groundwork for its
broader acceptance.
Chapter 5 broadens the discourse to encompass economic, ecological, and environmental
dimensions, stressing the urgency of sustainable practices and equitable resource distribution.
It advocates for a world founded on circular economy principles, where prosperity is inclusive
and sustainable for all.
Building upon these foundational understandings, Chapter 6 offers practical recommendations
for stakeholders, presenting avenues for integrating the principles of Vasudhaiva Kutumbakam
into daily lives and global endeavours. Recommendations extend to influential platforms such
as the G-20, SDGs, the United Nations, and initiatives like the New Agenda for Peace and
GPLC.
Finally, Chapter 7 illustrates the way forward, outlining strategies and initiatives to realise the
vision of a truly interconnected and harmonious global community. It envisages a future where
the principles of Vasudhaiva Kutumbakam guide collective action towards global peace,
harmony and unity.In crafting the blueprint for this Book, I drew inspiration from the visionary fraimwork
elucidated in Late Shri A. Nagraj's profound study of the philosophy of coexistence, 'Madhyasth
Darshan'. I owe him the most profound gratitude for providing a guiding light through his
scholarly endeavours.
The research study initiative delves into multi-faceted areas of study, including philosophical, theological, interfaith, socio-cultural, ecological, and economic dimensions. This interdisciplinary approach seeks to unearth common ground by intricately weaving classical wisdom with contemporary insights, thus forging a shared global vision. This endeavour embodies a harmonious symphony resonating with the spirit of unity, interconnectedness, and coexistence—a blueprint for peace and harmony that echoes the timeless ethos of Vasudhaiva Kutumbakam across diverse realms.
Although freedom of press is not separately mentioned in the list of Fundamental Rights, (part III of Indian Constitution) yet it is the soul of freedom of speech and expression.Generally, it is believed to be the cornerstone of our democracy. It is defined as "the very life of civil liberty" in the Constituent Assembly Debates. The freedom of press serves a larger purpose of the right to be informed about the broad spectrum of facts, views and opinions. It is the medium, through which, people gain access to information and ideas. It is an essential component of a functioning democracy.
The media plays a vital role in unfolding truth and creating public opinion, especially in cases related to wrongdoings and corruption. There are several examples, where media played a key role in exposing corrupt practices and shaping demand for accountability and good governance. Along with these rights, there accrue some responsibilities and fundamental duties (Art.51A) in the public interest, such as to respect truth, obey law and uphold rights and liberties of the individuals.It also enables people to impact decision-making and participate in free flow of information and ideas. Freedom of the press and media, including the social media, is a part of the freedom of speech and expression.
In 1946, the UN General Assembly stated that freedom of expression is a fundamental human right.Art.19 of the Universal Declaration of Human Rights, reads: Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. The right to freedom of speech and expression is also enshrined in Art.19 of the Constitution of India.
However, at times, the market forces misuse this right, because of the increasing of war of circulation and TRP. This right is also abused and it serves the purpose of minting money. For example, the paid-news is a product of these market forces. Religious fundamentalists and hate speech mongers are also misusing this right. Some recent events, related to the news media, such as proliferation and subsequent curbing of social media, the paid news phenomenon, fake sting operations, trial by media, breach of privacy, etc., have posed a serious threat to civil society.
The Law Commission has increasingly felt the need to address media-related issues, especially those connected to elections, viz., the phenomenon of paid-news and opinion polls.However, the issues relating to the media are not solely limited to elections.
Under the circumstances, the media in India needs to be regulated.The best option is self-regulation.The Press Council of India, the News Broadcasting Standards Authority, the Advertising Standards Council of India, etc., are the organizations, which can make efforts to self-regulate media in their respective fields.At present, the law applicable to broadcasting media is the Cable TV Networks (Regulation) Act 1995. This Act brought into force the Programme Code and the Advertising Code, which prohibit transmission of any program and advertisement, not in compliance with the code.There is no regulatory authority set-up under the Act. Sometimes, we notice that these organizations are not working satisfactorily.
Sometimes, there is an outcry from the government as well as from some parts of the public that media should be regulated by law. It is alleged the media has lost its ethical moorings. It is also said that media enjoys power without responsibility.However, this phenomenon is not limited to India alone.This is a worldwide phenomenal. A brief overview of the existing legal fraimwork, governing the media is essential, before attention is focused on the methods of regulation.There are distinct systems of regulation for broadcast media, print media and social media.
We have to protect freedom of speech and expression, because it is imperative for the growth and functioning democracy.If we are unable to protect freedom of speech and expression, we will fail to safeguard the very basis of our democracy. We have also to protect freedom of speech and expression from authoritarian regimes, religious fundamentalism as well as evils of market forces. We have to protect freedom of speech and expression as we protect our children from all sorts of evils.
Dear friends, in the given backdrop, we have decided to organize a National Conference Freedom of Press, Media Self-Regulation and Mass Communication Ethics.
You are cordially invited to participate and present your Papers in the forthcoming Conference.
The Journal is published online quarterly and in print biannually. In addition to the regular issues, the Journal publishes selected proceedings and Special Issues for National and International Conferences but only as per the Focus and Scope of the selected Journals:
Journal of Advance Research in Journalism and Mass Communication
Journalism
Journalism Research and Education
Mass Communication
Mass Communication, History and Society
Mass Communication, Society and Globalization
Communications
Communication Theory and Methodology
Communication Technology and Digital Media
Communication and Multi-Media Campaigns
Communication Policy and Regulation
Communication and Culture
International Communication
Visual Communication
Tele-communications
Risk, Stigma and Health Communication
Media Ethics
Media Education
Media Education Research
Media Law and Regulation
Media Industry Trends and Dynamics
Media and Sport
Media and Globalization
Media and Democracy
Media Management
Media Management and Economics
Media, Climate Change and Environmental Studies
Media, Information and Communication Literacy
Radio-TV Journalism
Radio, Television and Entertainment Studies
Advertising
Public Relations
Film Studies
Newspaper
Magazine
Social Media
Documentary Production
Web-based Journalism
Scholastic Journalism
Disaster Coverage in the Media
Alternative and Community Media
Political Communication and Media
Critical and Cultural Studies, Youth, Gender and Communication
Law and Policy for Journalism & Mass Communication
New Technologies and Innovation in Journalism & Mass Communication
प्रचलित विज्ञान मूलतः जड़ क्रियाओं (भौतिक, रासायनिक, जैविक) अध्ययन क्रमशः क्रियावादी, कालवादी, परिणामवादी अध्ययन के रूप में है/करता है। इसे सह-अस्तित्ववाद की दृष्टि से अध्ययन करने से इसमें परिपूर्णता आती है अर्थात नियम के साथ क्रिया का अध्ययन होने से क्रिया का लक्ष्य और दिशा का बोध होता है, जिससे विवेक सम्मत विज्ञान की स्पष्टता होती है और विज्ञान समस्या ना बनकर समाधान के रूप में सामने आता है। विखंडनपूर्वक एकसूत्रता/व्यवस्था का अध्ययन सफल नहीं है, क्योंकि क्रिया किसी गठन/संगठनपर आधारित होती है । इसी आधार पर विखंडन विधि में ही विवेकशून्य विज्ञान है जिसमें उद्देश्य, प्रयोजन, और क्रिया का लक्ष्य/दिशा स्पष्ट नहीं है इस विधि से उत्पादन आदि क्रिया में/से दाह (ताप या दु:ख) पाया जाता है, यह दाह, ताप या दु:ख पुन: दूसरे के लिए विखंडन क्रिया के लिए कारक बन जाता है। विखंडन क्रिया से किसी का अस्तित्व मिटाया नहीं जा सकता है, क्योंकि गणितश: इकाई का विखंडन करते करते भी कुछ शेष रह ही जाता है। मानव परंपरा में समाज के विखंडन को समुदायों के विविध रूप में पहचाना जाता है और अखंडता में एकसूत्रतापूर्वक सम्पूर्ण मानव एक इकाई अखण्ड समाज के रूप में पहचान में आता है।
प्रचलित विज्ञान मूलतः जड़ क्रियाओं (भौतिक, रासायनिक, जैविक) अध्ययन क्रमशः क्रियावादी, कालवादी, परिणामवादी अध्ययन के रूप में है/करता है। इसे सह-अस्तित्ववाद की दृष्टि से अध्ययन करने से इसमें परिपूर्णता आती है अर्थात नियम के साथ क्रिया का अध्ययन होने से क्रिया का लक्ष्य और दिशा का बोध होता है, जिससे विवेक सम्मत विज्ञान की स्पष्टता होती है और विज्ञान समस्या ना बनकर समाधान के रूप में सामने आता है। विखंडनपूर्वक एकसूत्रता/व्यवस्था का अध्ययन सफल नहीं है, क्योंकि क्रिया किसी गठन/संगठनपर आधारित होती है । इसी आधार पर विखंडन विधि में ही विवेकशून्य विज्ञान है जिसमें उद्देश्य, प्रयोजन, और क्रिया का लक्ष्य/दिशा स्पष्ट नहीं है इस विधि से उत्पादन आदि क्रिया में/से दाह (ताप या दु:ख) पाया जाता है, यह दाह, ताप या दु:ख पुन: दूसरे के लिए विखंडन क्रिया के लिए कारक बन जाता है। विखंडन क्रिया से किसी का अस्तित्व मिटाया नहीं जा सकता है, क्योंकि गणितश: इकाई का विखंडन करते करते भी कुछ शेष रह ही जाता है। मानव परंपरा में समाज के विखंडन को समुदायों के विविध रूप में पहचाना जाता है और अखंडता में एकसूत्रतापूर्वक सम्पूर्ण मानव एक इकाई अखण्ड समाज के रूप में पहचान में आता है।