Dr. S. Radhakrishnan Educational Ideology with New Education Policy (2020) Perspective

Introduction

The paper seeks to explore the contributions of Shri S Radhakrishnan as a Philosopher and as India's Stalwart Academician. Dr. S. Radhakrishnan was a contemporary idealistic philosopher and an ardent preacher of Indic philosophy. An original thinker, spiritualist, philosopher, professor, the Bharat Ratan awardee, the first vice-president of independent India, and a great philosopher who contributed immensely to the field of education.

The paper presents a philosophical account of Dr.Radhakrishnan's idea of Holistic Development, and it further highlights the adaptation of these ideas in the National Education Policy 2020, which unarguably is a tipping point in the history of the Indian education system. He not only theorised educational concepts, but also put them into practice in his teaching. As a result, in his philosophy of education, he synthesised idealism and realism, mysticism and pragmatism. Dr.Sarvepalli Radhakrishnan is considered a visionary primarily, as the paper argues that he laid down the key framework of an Indic Education system suited to the Modern Era yet deeply grounded by the ethos and the exuberance of India's ancient traditions highlighting a historical trajectory of ideas of Dr. S Radhakrishnan that have had a transformative resonance, especially in the context of the National Education policy 2020. Hence this paper moves beyond being merely a glossary of ideas but rather through a discursive analysis, presents the nature of Indian Philosophy as an action-oriented entity unlike its other counterparts. Drawing parallels from different contexts, the authors argue to highlight Dr. S. Radhakrishnan's contribution as a Philosopher of the Indic perspective.

The spectrum of philosophical discourse in India is diverse, distinct and multi-dimensional. The innate nature of Indian philosophy exemplifies the glory and the paramount richness of India's ancient past. The development of different or many different philosophical traditions evokes a reverence for a literate society that brought to the fore a unique discursive entity that made a novel epistemological intervention with unmatched and impeccable precision. This philosophical legacy that emerged from different centres ranging from Nalanda, Takshila, and Vikramshila amongst many others highlighted the democratic, multi-vocal and value-oriented nature of India's ancient education system. The spirit of inquiry and debate has long been enriched through scholarly debates similar to the Greek Dialogics. An example of this is today found in the Monastic debates between the students of Philosophy in Tibetan monasteries. Various philosophical traditions have long adopted the framework even before it was deemed as Hegelian Dialectic. In this context, it is of relevance to understand that S. Radhakrishnan was not only one of India's finest statesmen and diplomat but also an erudite philosopher. He was trained and influenced not merely by Western Philosophical ideas but also by a scholar whose methodological roots lay deeply grounded in Indic philosophy. 

As he rightly once asserted “Education should be men making and society making” Originally a teacher by profession, Dr. S. Radhakrishnan highlighted the nuances of Holistic learning and teaching through his philosophical commentaries. 

Just as has been the nature of Indian Philosophical schools, the approach has been to deal with complex issues of life and universe and the objective has been to offer and search for a solution. The constant search for complex and cumbersome problems of life and its purpose has made the domain of Indian philosophy an enclave enriched by constant interventions and innovations since late antiquity. This has also deemed Indian philosophy as a Philosophy not confined to the source, but rather it has through the ages acquired the fluidity of being a Philosophy in practice. Several different Indian societies, societal traditions and perspectives, in a newer or not so newer form draw their roots in a certain branch of Indian philosophy. In this context, as a stalwart Indian philosopher, S. Radhakrishnan exemplified the tradition and his approach to putting ideas into practice. 

Dr. Radhakrishnan's account of Epistemology is a modern interpretation that carefully enquired about knowledge’s source, nature, and validity. He was of the view that knowledge is inextricable from self-realisation. One cannot exist without the other it is knowledge that develops our differentiation between different objects. He states that “knowledge is concealed in ignorance and when the latter is removed the former manifests itself.” (Radhakrishnan S., An Idealistic View of Life, 1929). The process of understanding divides knowledge into two sub-categories first, direct knowledge derived as sensual knowledge and second, indirect knowledge as intellectual knowledge. 

His conception of the study of Epistemology is based on possible sources of knowledge and refers to three probable sources the first-sense experience which develops an impression of the physical qualities of an object for instance, an apple is red and is developed through the sensory organs of the eyes. The second source of knowledge is intellectual knowledge which is indirect and representative as the data supplied by our senses is analysed by the intellect. The knower and known are two different aspects here. Both the first and second sources of knowledge are limited in scope. The third source of knowledge is Intuitive Apprehension, Intuition (samyakjñāna) is the absolute and highest form of knowledge based on the direct realisation of the object. Here the known and knower are both the same. Radhakrishnan acclaims that the innermost realisation of the soul is intuition and the absolute can be attained via the third source of knowledge. Intuition is comprehended whole where the mind is cultivated well and attainment of perfect knowledge which is actual, real and above reasoning. He states that “Intuition is self-established (Svathsiddha), Self-evidencing (Svatahsamvedya), self-luminous (Svayamprakāsh).” (Radhakrishnan S., An Idealistic View of Life, 1929).

Dr. S. Radhakrishnan as a Philosopher

Dr. S. Radhakrishnan was a contemporary idealistic philosopher and an ardent preacher of Indic philosophy. An original thinker, spiritualist, philosopher, professor, the first Bharat Ratan awardee, the first vice-president of independent India, and a great philosopher who contributed immensely to the field of education. In the following section ideas of Radhakrishnan concerning Metaphysical idealism theory as propounded by Radhakrishnan followed by his Analysis of Indic and Western Tradition.

Metaphysical Idealism Theory as Propounded by Dr. S. Radhakrishnan 

His metaphysical idealistic philosophical roots are a synthesis of ‘Advaita Vedanta’ and absolute idealism. The monistic character of Vedantic tradition talks about the existence of one supreme being combined with absolute reality. According to him, the Indian philosophy provides an in-depth understanding of life. Advaita refers to non-dual and Vedanta refers to Sampradaya. Therefore, Advaita Vedanta refers to the non-dual existence of one supreme being in the religion. 

The conceptual interpretation of metaphysics as propounded by Dr. S. Radhakrishnan is constituted of the Brahman, Jīva, World and Māyā as the ultimate reality. In the metaphysical idealism embraced by Dr. S. Radhakrishnan as an Advaitin, he advocated for an idealism that recognised reality and variety of experience (Prakṛti) in the world while retaining the concept of a completely transcending Absolute (Brahman), an Absolute that is equal to the self (Atman). While the world of experience is not ultimate reality since it is susceptible to change and is marked by finitude and plurality, it does have its genesis and sustenance in the Absolute (Brahman), which is devoid of all bounds, variety, and differences (Nirguna). Brahman is the source of the world and its manifestations, yet these modes do not affect Brahman's integrity. An absolute of reality (Sat), Consciousness (Cit) and Freedom (Ānanda). Reality as a whole has four sides the absolute Braham, the creative spirit, Iśvara, the world spirit Hiranyagarbha and the world, the Virat-Svarūpa. (Thawani) 

Jīva translates as Life which according to Dr. S Radhakrishnan should be a rational life not merely confined to existentialism. A rational life based on reason, and unselfish devotion to ideals of humanism like righteousness, ethics, morality, justice and virtue. Jīva is a vital component in Dr. S. Radhakrishnan's account of metaphysics while accepting the Vedantic view of jīva, presenting as not a static entity and quintessentially part of Atman. The self (Jīvatman) is limited and finite and is thriving constantly in a process of self-realisation with the ultimate goal directed towards the universal self (Atman), the true empirical self which includes all. The true topic, according to Dr. S. Radhakrishnan, is the basic, self-sustaining, universal spirit. It cannot be provided directly as the object. Plato, Aristotle, and Kant are all remembered here. According to Plato, the human mind is the offspring of the everlasting world mind. Aristotle talks of a divine and creative active reason at the summit of the soul. Kant differentiates between the synthetic principle and the merely empirical self. All of their points of view refer to the self as a subject.

The world according to Dr. S. Radhakrishnan is dynamic, and resolute. He offers an Evolutionary theory of the world with a teleological basis advocating a case as influenced by Hegel’s view of the word process affected by continuity and change, nature is ever evolving itself. 

Māyā, placed in between absolute being and non-being by Shri S. Radhakrishnan is neither idealism nor realism and not a theory. The concept of Māyā is not limited to illusion but a declaration of philosophical facts answering questions like what are we and the world that surrounds us. Subjectively it is known as Avidyā and objectively known as Māyā. 

Religion and metaphysics are not mutually exclusive in Dr. S Radhakrishnan's opinion. He claims that metaphysical endeavours provide religious thinking with dignity and vigour. Radhakrishnan metaphysics is not anti-faith. It is the only thing that can restore man's spiritual completeness. "No culture can persist unless it supports this endeavour and inspires trust that man is capable of insight into the nature of the process in which he participates," (Radhakrishnan S., Religion and Culture, 1932) says Shri Radhakrishnan.

A Comparative Analysis of Indic and Western Tradition by Dr. S. Radhakrishnan 

Dr. S. Radhakrishnan is known for his constructive criticism of Western philosophy. 

He is known for his contribution not only to the field of education, and philosophy but also to disseminating at large the Indian philosophy in the Western World. A major point of distinction as raised by Western philosophers like John Mackenzie and Schweitzer is that Indian philosophy talks about not just the ongoing life but the life after death or Moksha the freedom from the cycle of life and death. One of the major questions in the domain of philosophy is ‘what is the aim of human life? How to discover the aim or achieve it?’ Even Buddha talked about the sorrows of human life.

In his comparison of Western philosophy with Indian philosophy he expiated the latter against the former as uniformed Western criticism. In his work, The Hindu View of Life proclaims that philosophy does not deal with facts which is the work of science but about understanding the purpose of life. Provides a simplistic rational understanding of the Hindu Way of life (Philosophically) to the Western world. A pious but not rigid follower of Sankara Vedanta (Founder of Advait Vedanta), Dr. S. Radhakrishnan like Sankara firmly believes that philosophy is only a way to understand the world we live in and the apogee reality is absolute. To give a cogent sensible and acceptable expounding concept of the world, the absolute and the soul he employs Māyā as a tool. He says that the “Doctrine of Māyā is supposed to repudiate the reality of the world and thus make all ethical relations meaningless. The world of nature is said to be unreal and human history illusory. There is no meaning in time and no significance in life”. (Radhakrishnan, 1948) Presenting a realistic view of the world he says that Māyā is not hallucination or imaginary, similarly, the world is a derived being and Māyā is as real as the world. Therefore, he believed in absolute reality as one. 

In his further development of the East and West philosophical distinction, he highlights that the West is inclined towards dogmatism related to the outer world and its exploration limited to second-hand knowledge. The East on the other hand is based on spiritual awakening and spiritual experience. While the West is rational and logical, and the East is religious and mystical predominantly.

He further, rigorously developed upon the distinction between matter and spirit. The Western tradition of philosophy talks about mind as matter while the Indian tradition as advocated by the traditional admirers of the school of thought has shed light upon spirit. The material or physical world is distinguished by two characteristics: continuity and change. Dr. S. Radhakrishnan includes the scientific understanding of matter and calls our attention to two key contributions to it, discarding the old notion of matter as an atomic, inert, and indivisible entity. First, matter is an energy system; it is dynamic, variable, and not an immobile reality. Second, nature is a linked system made up of cosmic waves of energy. As a result, Dr. S. Radhakrishnan creates a vibrant and energising picture of the cosmos. 

Like other contemporaries of his time who believed in Indian absolutism which is Self-realisation as the highest goal of human life, Dr. S. Radhakrishnan held the same view. Absolutism as advocated by Sankara can be reached positively and not necessarily make a case of negative ultimatum, therefore, asserting that spirituality the spirit as its goal of human life can be achieved even by being a part of this worldly world. He is of the perception that the amalgamation is spirit which is common everywhere irrespective of Indic or Western ideological thought. 

Dr. S. Radhakrishnan's views on Education

Knowledge is a cogent apparatus that unlocks human potential to its maximum capacity. Philosophers and educationists in India have emphasised enough on the indispensable role of education and knowledge. One such educationist is Dr. S. Radhakrishnan who did outstanding work in the field. An idealistic philosopher but his ideas on education are pragmatic and based on universality, humanity and cooperation. (Choudhary) He believes that in a diverse nation like India education is a tool to uplift the society socially, economically, and culturally. He believed everyone should be educated. For education, the right type potentially solves numerous problems. It provides unlocks the potential of humans to view things beyond time and space. 

Aim and Function of Education 

The University Education Commission (1948) was chaired by Dr. S. Radhakrishnan he developed the ideas on education with great enthusiasm. He wanted to create a classless society with equality as a characteristic feature of such a society. He gave eight aims of education. 

Firstly, Personality Development, the aim of education is man-making with a balanced individual personality with knowledge attainment, character development, social, moral, cultural and spiritual values and wisdom generation. 

Second, Character Development, a principal goal of education is all-round character development with values of honesty, goodness and righteous ethics.

Third, Spiritual Development, Dr. S. Radhakrishnan gave immense importance to spiritual education. The all-round development of man is not limited to intellect or mechanical skill attainment but also should inculcate spirituality.

Fourth, Economic self-sufficiency development, since education aims to ensure the overall development of man with economic independence irrespective of gender. Therefore, Dr. S. Radhakrishnan was of the view that schools should offer vocational skills to the children so that upon learning the child as a grown-up will contribute to national income by working as a skilled technician in factories or companies. 

Fifth, Scientific Attitude Development, The goals of education should be to help children develop their abilities to create, discover, and invent something new, original, and valuable. Science is to be put to practical use. In the pursuit of research and study, we must cultivate an inquisitive and dedicated attitude.

Sixth, Cultural values Transmission, a culture-rich country has evolved in several aspects. Education must play a vital role in preserving, enriching, transmitting, and changing a country's culture. Education makes culture fruitful.

Seventh, International Understanding development. International Understanding was an essential goal of education for Radhakrishnan. He campaigned for the establishment of a new international order, the expansion of the global community, and global citizenship. He stressed education as a tool for fostering international understanding and mutual cohesiveness among border residents.

Eighth, National Integration, is a major goal of education. It is also one of India's fundamental wants. For the promotion of nationalism, religious education, mass education programmes such as social services, communal life, and the study of social services were prioritised.

Curriculum in Education 

Dr. S. Radhakrishnan agreed with R. Tagore on the medium of instruction in our schools. As a result, Dr. S. Radhakrishnan advocated for the use of the regional language as the medium of education. He believes that making the regional language the method of spreading knowledge is the actual approach to touching the hearts of the people. This is the only method to spread the news throughout India. If we do not maintain India's sacred Sanskrit and beautiful languages and help them flourish through usage and exercise, the very springs of Indian higher life may be extinguished.

In his University Commission Report published in 1949, Dr. S. Radhakrishnan lays the outline of a curriculum that according to him wholesome and aims at the overall development of the human personality The curriculum should have subjects like literature, languages; and social studies subjects (economics, geography, history); philosophy, (theology, morality, civics); Maths; Arts/Music; Vocational Subjects; Sports; Science; Yoga and religion. He further, suggested the three-language formula i.e., the study of regional language, mother tongue and federal language. He even emphasised the learning of Sanskrit as a part of the curriculum. 

Dr. S. Radhakrishnan argued that a loss of self-control leads to a decline in academic, character, and integrity standards. Discipline is required for yoga and spiritual practises. He felt that discipline would only lead to self-realization. He emphasises that pupils should be taught to tackle life's issues with the fortitude, self-control, and sense of balance that the current circumstances necessitate. Games and other corporate activities should be well-funded.

Men and women are equally competent in academics. Women constitute half of the world’s population and with the same view, Dr. S. Radhakrishnan laid immense emphasis on women's education. A society cannot progress if women are not academically taught. Women's education should be viewed as a humanistic endeavour rather than a physiological one. Investing in women's education will lead to the teaching of two families one of her own (maternal side) and the other of her in-law's family. 

Teaching Methods

Although he did not fixate on any particular method of teaching but stressed two aspects first what to teach? and second how to teach? The first aspect refers to the methodology of teaching for which Dr. S. Radhakrishnan mentioned a plethora of options that can be used by a teacher in the class to teach effectively. These methods are seminars, text-book learning, observation, experiments, and tutorials amongst others, 

Role of Teachers

“Teacher is the cornerstone of the arch of education”. A great teacher, according to Radhakrishnan, constantly helps us think for ourselves in new conditions. They attempt to broaden our knowledge and assist us in seeing correctly. The Indian school system hasn't altered much since he warned against it 66 years ago. Without qualified and competent instructors, educational institutions, curriculums, instructional tools, educational planning, and so on are all useless. Dr. Radhakrishnan's ideas about the "ideal teacher" go counter to many current teaching methods. He advised against idolising instructors as gurus and becoming a religious congregation without an open mind. He urged the kids to challenge and critique their professors. The most important job for educators is to improve their students' moral and ethical behaviour. As previously said, Dr. S. Radhakrishnan is not content with simply presenting information. The goals of life should be the growth of the soul and the attainment of liberty. The goals of education and the role of the teacher cannot be very dissimilar.

New Education Policy 2020

Society is dynamic and the needs of the education system of the country must be comprehensive and provide wholesome development to the children, and the upcoming future generations of the nation. India adopted the Sustainable Development Goals (2015) of which Goal 4 asserts that inclusive equitable and quality education for all. With such a promising commitment there was a need to reframe the education policy, after a gap of 34 long-awaited years the New Education Policy, 2020 was announced by the government of India. A comprehensive policy with a vision to suit the needs of the 21st century. A policy aiming to suit all sections of students from primary to higher senior secondary education, the underlying goal to provide equitable, inclusive, quality education to students irrespective of the differences and begetting responsible citizens for tomorrow. Indeed, with the rapidly changing work environment, it is increasingly essential that children not only study but also learn how to learn. Thus, education must shift away from content and toward teaching students how to think critically and solve issues, to be creative and interdisciplinary, and to innovate, adapt, and absorb new material in unique and changing sectors. To make education more immersive, comprehensive, integrated, inquiry-driven, discovery-oriented, learner-centred, discussion-based, adaptable, and, of course, pleasant, pedagogy must develop. In addition to science and mathematics, the curriculum should include basic arts and crafts, humanities, games, sports and fitness, languages, literature, culture, and values to develop all aspects and capabilities of learners and make education more well-rounded, useful, and fulfilling. Education must develop character, preparing students to be ethical, rational, compassionate, and caring while also preparing them for profitable, meaningful jobs.

The gap between the current state of learning outcomes and what is required must be bridged through undertaking major reforms that bring the highest quality, equity, and integrity into the system, from early childhood care and education to higher education.

The goal must be for India to develop a world-class education system by 2040, with equitable access to high-quality education for all students regardless of social or economic background.

Vision and Objectives

The NEP aims to transform the overall education system of the country. The main objectives of the policy are:

i. The NEP aims to promote universal access to education. 

ii. It proposes to promote multi-disciplinary education. 

iii. Vocational education strengthening

iv. Encouraging innovation and research 

v. Improving Educational Quality

vi. Promoting inclusion and equity

vii. Maintaining global competitiveness

NEP Major Features 

The features of the New Education Policy:

i. 5+3+3+4 Design: The earlier 10+2 pattern of education in India has been shifted with NEP 2020. The learning framework will be separated into four sections based on the age of the pupils., foundational (Ages 3 to 8 years), preparatory (age 8 to 11 years), middle school (ages 11 to 14 years), and secondary school (age 14 to 18 ears). In addition, the new education policy states that kids shall be taught in their mother tongue until the fifth grade.

ii. Restructure Board Exam: The framework of the board examination will be modified to make it simpler for students to perform during the exam. The major goal of the test will be to focus on the student's essential talents rather than memory. Along with this, the government has instituted the option of two board examinations so that students may assess their performance and make necessary adjustments.

iii. Four-Year Undergraduate Program: The undergraduate programme has been for four years. If the student is pursuing their undergraduate programme while conducting research, they will be allowed to apply immediately for a PhD programme.

iv. Multiple Exit Option: With multiple exit options Students may withdraw from their courses at any time. They will obtain a certificate after finishing one year of the course, a diploma degree after completing two years, and a degree in the course itself after completing three years.

v. Multidisciplinary Higher Education: Students can drop out of their courses at any time. They will obtain a certificate after one year of the course, a diploma after two years, and a degree after three years.

vi. Single Regulatory Authority: Regulators who have been in charge of the education system will no longer be in charge. UGC, AICTE, and NCTE will be phased out and replaced with a single rule.

The New Education Policy and Thoughts of Dr. S Radhakrishnan

Dr. Krishnan defines education as the stimulation of everything good in man and the eradication of all that is wrong or worthless. He prioritised the growth of intellectual freedom and the capacity for responsible criticism. He advocated for teaching men and women the ‘art of life,’ which included understanding human interactions and cooperating with others. He also intended to include a variety of arts and other extracurricular activities so that children are trained to be skilled. In today's technologically advanced culture, encouraging creativity should play a significant role in the educational process. Considering all of these factors, studying Radhakrishnan's educational philosophy appears to be quite important. Dr. S. Radhakrishnan was a staunch supporter of free and compulsory education for all children, regardless of gender, caste, creed, or socioeconomic background, as envisioned in the National Education Policy 2020.

From the perspective of society, India's existing education system is more or less incapable of achieving the aim of healthy character development and the formation of moral values in pupils. The National Education Policy-2020 text stressed the same point. The aims of economic, industrial, and technical progress, as well as intellectual development, cannot be met unless pupils are instilled with spiritual values, democratic values, constitutional values, moral values, and excellent character. He provided a proper road map for accomplishing these aims in the draught of the University Education Commission (1948-49). The concept of long-term goals is covered in the NEP-2020. In this context, Dr. S. Radhakrishnan stated in a draught of the University Education Commission that the religious, spiritual, and moral aspects of progress should not be overlooked while technology advances. Without these, education is incomplete. 

Dr. S. Radhakrishnan's educational ideas have enormous importance in current times. Dr. S. Radhakrishnan began by stating that only the appropriate sort of education could cure many social problems in the country. Radhakrishna's educational thinking combines idealistic realistic aspects with existential philosophy. It will achieve the modern educational goal of all-round growth of the students. It should encourage human pleasure and well-being.

Dr. Radhakrishnan was a visionary man although his philosophical ideas were ideological, his education philosophy was expedient. Equivalent to Indian philosophy it is not just purely a work of Vedas or Upanishad theoretical in form but provides a practical approach to life. Interestingly, Bhagwat Gita one of the most celebrated texts in mythology is a source of how to deal with life as a discourse between Shri Krishna and his great friend Arjun. Dr. S. Radhakrishnan was a key figure in nascent India's educational landscape. He not only theorised educational concepts, but also put them into practice in his teaching. As a result, in his philosophy of education, he synthesised idealism and realism, mysticism and pragmatism. Dr. Krishnan had two contacts with education, which provided him with a unique perspective on the Indian educational system and its difficulties. On the practical side, he was a renowned philosopher who taught in colleges and universities in India and abroad; he served as Vice-Chancellor of several universities and was a member or head of numerous important committees and commissions. On the theoretical side, he used his broad understanding of philosophy to the debate over the objectives and purposes of education. Union Home Minister Mr Amit Shah said after launching the A. M. Naik Charitable Trust School in Powai, Mumbai, that if one reads the compilation of Dr. Radhakrishnan's speeches, it is clear what Dr. Radhakrishna had envisioned for primary, secondary, and higher education, and this is reflected in the National Education Policy, 2020. (India Education Diary Bureau Admin, 2022).

Conclusion

The Indian context has had two heroes of emancipation, the social emancipator Dr. B.R. Ambedkar and the Indian education emancipator Dr. S. Radhakrishnan. His ubiquitous effect as an educator is still felt today. He was a multidimensional creative genius who produced innovative contributions in a wide range of subjects. When we think of Indian philosophy or religion, or when we seek a modern interpretation of Indic philosophy, we automatically think of his name. For him, education was not just about imparting education, but more about the social-moral-personality development of a student. He was a visionary with an ideological philosophical basis but his ideas on education are pragmatic, following a practical approach to the implementation of education in the country. The visionary envisaged an education policy in the British Era as contradictory to Lord Macaulay’s education policy of 1858. His educational theory was founded on solid social and psychological grounds. He envisaged an education system that was action-oriented, the relevance of his educational philosophy was relevant back then, it was relevant in the 21st century as seen in the case of the drafting of the New Education policy, 2020 and will be relevant in future policy drafts. 

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