Swami Vivekananda ( Secret of Work ) UNIT -III ,II

UNIT III:

The world is full of misery and physical help alone cannot cure it. Until and unless the nature of manchanges, the misery cannot be completely eliminated by any physical help. In his opinion, the only soluis to make people free of misery, people pure, spiritually strong and educated. Then only misery will stop in the world.
Swami Vivekananda describes the kind of work as the mixture of good and evil. Good and evil both make a chain that connects Alma. We must work with a spirit of non-attachment to him so that we can work as a teacher and not as a slave. After the Bhagavad Gita we have to work constantly, but we must not stick to it. Every work we do, every movement of our body and every thought we think about leaving an impression on the mind. They work in the subconscious and ultimately determine our character. It's called Samskara.
He likened the man to the turtle. The turtle will be in the feet, the head in the shell, and will not come out even if you break the shell into pieces. In the same way, the character of the man who has control over his thoughts and facts would remain as an established, immutable character. He controls his own powers and nothing can take him against his will.
Through this continuous reflection of good thoughts and good impressions, which is on the surface of the mind, the tendency to do well will be stronger. As a result, we will be able to control the Indriyas (sensory organs). This is how the character of Man is formed and only a man of character can get the truth.
He pointed out a theory that did not plant in work because good work and bad work make the soul stick to work. He makes us work as slaves, not as a teacher. Once we separate ourselves from the work of the selfish slave, we can receive love and be free. Real life makes us "separate".
The two main ways in which we can work without waiting for something, in return, are to love the world and become a donor without any thought feedback. Attachment only comes when we wait for a return.
Swami Vivekananda said: «Work, but do not let the act or think produce a deep impression on your mind.» He says that the Lord himself works incessantly, but never without attachment.


UNIT II:

Is Progress Real?

The essay "Is Real Progress" is written by William Durant. He believes that it is dye of evil with good in our advances in science and technology. We invent a lot of things that give us comfort. But we use them to make crimes easier and to kill others. Modern people have not used comfort and amenities in a meaningful way.
Modern men have found various methods in modern medicine that are useful for cures and incisions for various diseases. We welcome your efforts if you do not bring any worse side effects than the disease. We are grateful for the added years that medical science gives us, if they are not serious extensions of illness, disability and sadness. Now we have developed to signal the events of the day and the planet, but we envy the peace of our ancestors.
We are unable to abandon the instincts of struggle and to worsen our civilisation in greed, crime and promiscuity. To avoid them, there must be moral and ethical development among people. We must not ask for progress to be made. There are obviously failures, just as there are times of failure, fatigue and recovery in an evolving individual. We must take all these steps. In ancient times there was a high rate of infant mortality. But now we are able to prolong our lives. Our advances in science have helped us grow enough food and send hundreds of grains of wheat to the needy nations.
Some valuable achievements such as fire-making, wheel and other basic tools, language, arts, agriculture, family and parental care, social organization and the use of teachings, tradition of conveying the family and race are some of the Elements of civilization and those maintained by the passage from one civilization to another.

Durant realizes the valuable benefits of the spread of higher education. If education is the transfer of civilization, we will progress. For each child to have education up to at least his twentieth year, and there must be free access to universities, libraries and museums giving information on ancient heritage and culture. This knowledge helps to broaden the understanding of man, the control of the environment, the decorating and the enjoyment of life.

AMRTYA KUMAR SEN UNIT IV

Youth and Education:

Amartya Kumar Sen's education began at St. 's School in Dhaka. He moved quickly to Shantiniketan of Rabindranath Tagore. This is where at a very young age. Amartya Sen decided to be a professor and a researcher. In his early days he studied topics such as Sanskrit, mathematics and physics, but soon opted for "the unusual stimuli of the economy". It has been largely influenced by cultural diversity in the world, as reflected in the Shantiniketan curriculum.
Amartya Sen later studied at the University of the presidency of Calcutta from 1951 to 1953. He has already established his position on the cultural identity of pluralism and absorption. His intellectual horizon was extended with the pedagogical excellence of the University of the presidency, where he studied with great professors. The student community at this school was politically active, but Amartya Sen was not enthusiastic about participating in a political party. But the equality engagement of the left liked him. With this exhibition he participated in the execution of the evening schools for the rural children in neighbouring villages. It has facilitated its political and social expansion.

In 1953 Amartya Sen from Calcutta to Cambridge to study another B.A. course in Pure Economics at Trinity College. After a year of research, he went to the Indian University of Banaas to write his PhD thesis for a competitive price at Trinity College and was elected. They gave him four years of freedom to do what he wanted. During this period he studied philosophy to broaden his perspective. He worked with great philosophers like Ravels, Isaiah Thomas Scan, Robert Dworkin, the Nardo Williams, Derek Parfit and Robert Nozig.

In 1963, Amartya Sen left Cambridge and joined the School of Economics of Delhi as a teacher. He worked with K. N Ray, the director of the Delhi School, and made it a great center for education in the Economic and social sciences in India. During this period he developed the theory of social choice in the dynamic atmosphere of the Delhi School of Economics.

Review for Amartya Kumar Sen for the economy:

At a young age, Amartya Kumar Sen was attracted by the "failed charm of the economy". As a Shantiniketan student, he was strongly influenced by the cultural diversity of the world. The religious association or the community of India and the killing of a poor Muslim, the Amartya of Dhaka, on the part of their rivals, formed the basis of studies in Sen's economy. Amartya Sen has caused incidents such as this to be attributed to closely defined identities, divisions and economic uncertainties. Their reaction to violations of freedom lies in the majority, absorption, fairness and universal tolerance.

To broaden his political vision, Amartya Sen taught, while still teaching in Shantiniketan, rural children in the neighbouring villages in the evening schools. The Famine of Bengal 1943, in which 3 million rural workers were murdered, confirmed their economic and social philosophy. He attended Trinity College in Cambridge and studied at a different bachelor's degree in pure economics. As the economy was closely linked to the philosophical disciplines, he spent four years of philosophy. In 1963 Amartya Sen of the School of Economics of Delhi as a teacher and to work on the theory of social choice.

The theory of social choice in connection with aggregation in economic evaluation and policy making. He developed this theory in his book, Collective choice and social welfare. Later, it moved from the pure theory of social choice to more practical problems. This was essential for the assessment of poverty, inequality, disadvantage, distribution of national incomes, unemployment, violation of personal freedoms and fundamental rights, gender disparities and disadvantages of women. Amartya Sen moved to America in 1985 and began analyzing the implications of the social economy and political philosophy. He said the social economy took care of the assessment of how things are going well for the members of society. If things were not good, there should be justification for it. He had a special interest in the poorest members of society. By combining the tools of economics and philosophy, he has given an ethical dimension to economic studies. In October 1998, the Royal Academy of Sciences of Sweden awarded him the Nobel Prize in economics. He used some of the prize money to manage his trust Pratichi, which is the social and charitable work in India

K. Chandrasekhara Vincenta Raman(C.V RAMAN)

Overview:

Sir K. Chandrasekhara Vincenta Raman (1888-1970), an Indian physicist, is known for his exploration of the molecular dispersion of light. For his discovery of this phenomenon, known as the Raman effect, he received the 1930 Nobel Prize in Physics.
Raman was born in Trichinopoly (now Tiruchirapalli) by Chandra Shekar and Parvati Amma. Raman was an avid reader since childhood. Three books among the great many books he read as a child had a lasting impression on the young Raman mind. These three books were "Asia Light", "The Elements of Euclid" and "The Sensations of sound". The last of these books was about sound waves. Later, when he grew up and had the opportunity to conduct research at the Association of India for the culture of Science, he decided to study musical instruments. He also published a book on the mechanical theory of musical instruments. So, as the Raman self admitted, humbly later, what he read in his schooling, paves the way for his future interests.
Raman was an early child-he finished his studies when he was eleven years old and joined the University of the presidency at the age of thirteen for graduation. There he could not impress his professors because he was not athletic as his father and seemed too young to be a college student. So, when he went to his first English course, the teacher asked him if he really belonged to the junior-class B.A. But very quickly, Raman proved to all his misinformed teachers by confirming his presence and first standing in his class. Their teachers were so impressed by their brilliance that they were forced to sit Raman for the ICS exams.
The Madras Civil surgeon said Raman physically unable to travel abroad to report the Indian Public Service review. Raman was not disappointed because he was not interested in a career other than scientific research. Raman Forever was grateful to this "great man"-the civil surgeon of Madras! He considered this a blessing in disguise and continued his higher education by choosing his favorite physical subject for his mastery he has most of the liberal attitude of his professors at the University of the presidency and ventured into the search in The bright waves. He reached a great height of fame in his chosen field and became the first pupil of the school to publish an article in the prestigious philosophical journal. It was also the highest rank of the university.
He married Lokasundari in 1907. Shortly thereafter, he was forced to sit in the Indian financial service, because he was unable to investigate his favorite topic due to financial difficulties. He was appointed deputy General accountant in Calcutta. There he met the Association of the Association "-India" for the Culture of Science, which offered laboratory facilities for the research enthusiasts. The day that Raman in the Indian Association for the Culture of science was a historical moment, because he wanted the laboratory of this association, where he and his team led legendary experiments on the light that the world knows today as "Raman effect". When Raman was given the first opportunity to study and experiment within the project, he decided to study musical instruments. He explained the performance of Ektara, a simple musical instrument. Raman also studied the physical nature of musical sounds and the mechanics of various musical instruments. He conducted a scientific study on the functions of the violin and even designed an innovative mechanical violin. He later studied the exploitation of several musical instruments and published numerous documents on the results of the research.
He was appointed professor of physics at the University of Calcutta in 1917 by Ahutosh Mookerjee, vice chancellor and philanthropist. During his journey through the Mediterranean, as he returned from his European journey after attending a conference, Raman discovered that the water molecules could disperse the light and the air molecules. He led him to the discovery of his famous "Raman effect". Raman continued as a professor until 1933 and was named after the head of the Department of Physics at the Indian Institute of Science in Bangalore. 1947 he became director of the Raman Research Institute, also in Bangalore. He became the Knight in 1929 and became president of the Indian Academy of Sciences in 1934.

Raman effect:

Raman effect, frequency change observed when the light is scattered in a transparent material. This phenomenon was discovered by the Indian physicist Sir K. Chandrasekhara Vincenta Raman in 1928. When monochrome light, like that of a laser, is transmitted through a transparent, liquid or solid gas and is observed with spectroscopy, the spectral line usually generated by the light is connected with lines of the largest length and less Wavelength, called Raman spectrum. These lines are caused by photons that lose by elastic collisions with the molecules of the transparent substance or gain energy. The Raman spectrum of a certain spectral line varies depending on the type of material that diffuses the light. The Raman effect is in the chemical analysis spectrographs and in the determination of the structure of the molecules of practical importance.

Raman Research Institute:

Institute of Raman Research, institution of higher education in the city of Bangalore. The institute was founded in 1948 by K. Chandrasekhara Ventaka Raman and until 1970 was executed by his personal means. After his death, the Institute was restructured and is now mainly funded by the Department of Science and Technology of the Indian government.

The Institute has active programmes for cooperation with several research institutes and universities at national and international level. The Institute's Library has a volume of 18 850 volumes and 22 000 periodicals. The most important scientific interests of Raman in optics, spectroscopy and vision are reflected in the main research areas of the Institute, including Astronomy and astrophysics, abbreviated matter, optics and physics. Theoretical.