Reflection of Dr Sarvepalli Radhakrishnan’s Philosophical and Educational Thought in the Present Education System

Introduction

Many Saints, Rishis, intelligent people, educators, and philosophers were born in our land. These great individuals illuminated the entire world with their knowledge and wisdom in India. One of India's greatest philosophers and educators was Dr. Sarvepalli Radhakrishnan. The paper describes Dr. Sarvepalli Radhakrishnan's philosophical and educational perspectives in relation to the National Education Policy 2020. In this study, a descriptive library survey methodology was used. Primary information was gathered from well-known books written by Dr. Sarvepalli Radhakrishnan. A comprehensive review of the University Education Commission was carried out in order to obtain information about the philosophical and pedagogical viewpoints of Dr. Sarvepalli Radhakrishnan. Various publications and academic works of well-known authors were also evaluated. We looked at his educational and philosophical stances in relation to the NEP-2020 recommendations. Conclusions were drawn from the meticulously conducted literature research. Dr. Sarvepalli Radhakrishnan's important contribution to education is more relevant now, especially in light of NEP-2020.

In fact, a nation climbs to the heights of influence and achievements with proper education, which is the most important tool for the development of the individual and the enrichment of the social life. We should train our young people in the necessary skills and give them a new direction, a new goal, a new vision of society. With the right education, we become efficient, professional and civilized citizens. Knowledge is a great tool that can be used to maximize human potential. Dr. S. Radhakrishnan is one of the Indian philosophers and educationists who made significant contributions to the spread of knowledge and education. He was an eminent philosopher, educator, thinker, humanitarian and spiritualist, a man of values, a famous writer and an advocate of education. He was also the first Vice-President and the second President of the Republic of India. He received the Bharat Ratna, India’s highest honour. He had clear, simple and visionary ideas. The contribution of Dr. Sarvepalli Radhakrishnan greatly benefited the fields of philosophy and education. He was particularly known for his thoughtful, rational and constructive criticism of the philosophical views of Western philosophers. He brought the sacred light of Indian culture and philosophy to the Western hemisphere. Dr. Sarvepalli Radhakrishnan devoted his entire life to modern philosophy. He influenced the intellectual development of a civilization by comparing different philosophical schools.

He made a remarkable and important contribution to modern philosophy. He influenced the intellectual development of a civilization by comparing different philosophical schools. With his unique way of thinking, he visualizes the ideas of knowledge, mission, awareness and development. He placed great emphasis on people and spiritual growth so that they could fully express their inner self. According to him, human personalities can't grow properly on all fronts without spirituality. Spirituality can strengthen a person's optimistic and constructive outlook and their inherent divinity. In his unique explanation, Radhakrishnan argued that religion, philosophy and science are all interconnected. Science tried to solve the problems.

Life sketch of Dr Sarvepalli Radhakrishnan

Dr. Sarvepalli Radhakrisnan was born on September 5, 1885, in Tirutari, a very small temple town in northwestern Madras. He was the second child of two poor Brahmins, Sarvepalli Veeraswami and Sitamma. He completed his primary education in Tirutari. Dr. Radhakrishnan, a resident of Vellore, graduated from Madras University in 1902 and received a scholarship at Voohe College. He received a scholarship in 1904 to study for the B.A. at the Christian College, Madras. He began his M.A. course in philosophy in 1906. "The Ethics of Vedanta and its Metaphysical presupposition" was the title of his dissertation. He began his teaching career in 1909 as a lecturer in philosophy at the Presidency College of Madras. He completed his License to Teach (L.T.) from the Teachers Training Institute in 1910 to become an Assistant Professor. He was promoted as Professor in 1916 at Rajahmundry's Govt. Arts College (A.P). In 1936, he was appointed Professor at Oxford University, London. In 1936, he was appointed Vice-Chancellor of the Banaras Hindu University. He was ambassador to the Soviet Union on July 12, 1949. He was elected as the first President and Vice-President of Rajya Sabha in 1952. In 1962, he became the second President of India. He took his breath in the year 1975. 

Philosophy of Dr. Sarvepalli Radhakrishnan

It becomes evident from his writings that Dr. Radhakrishnan was an idealist philosopher based on Advait Vedanta. Dr. Sarvepalli Radhakrishnan asserted that spirit is the ultimate reality. There are three names for the Universal spirit: God, Ishwar, and Brahman. The ultimate power, which appears in the universe in various forms, is the ultimate reality. The world's expressions of spirit are matter, life, and mind. He provided insights into the actual world and real living. He said that knowing the truth was not enough; what was needed was applying it to real-world issues. He disclosed that the word "absolute" means "infinite," meaning that God is whole in and of himself. Plants and animals are manifestations of ultimate reality. Spirit unity travels from part to the whole. In the context of the universe, it might be an illusion or the creation of an extraterrestrial cosmic God. Dr. Radhakrishnan clarified that knowledge can be gained through integral experience rather than only through the senses alone. Intuition, cognitive experience, and psychic experience are all parts of integral experience. Dr. Radhakrishnan stated ‘Truth, beauty and Goodness’ are ultimate values. Non-violence is the great mental quality one can acquire that is filled with love and good wishes for others.

Educational Philosophy of Dr Radhakrishnan

In addition to giving us a second chance at life, education enables us to see our own potential. Emancipation of the individual is the aim of education. As a result, we need an education that addresses the mind, body, intellect, and spirit with a holistic approach. Education should mould students' minds to respect deep reflection, stick to the truth, and have the fortitude to disagree with the masses. According to Radhakrishnan, for education to be comprehensive and compassionate, it must include not only academic instruction but also the cultivation of a refined heart and a disciplined spirit. An education cannot be considered complete if the heart and the soul are disregarded (Occasional Speeches and Writings, 1956, p.142). "Education to be complete must be humane; it must include not only training of the intellect but refinement of the heart and spirit," explained Dr. Sarvepalli Radhakrishnan in 1956. Education must aim to achieve wisdom and truth in addition to facts and information. According to him, education should be the domain of men and society (1960, Radhakrishnan).

He declared that the goal of education is to uplift humanity's best qualities and drive out its worse or undeserving ones. He places a lot of emphasis on the growth of critical thinking skills and intellectual independence. He supported teaching both sexes the "art of living," or the study of interpersonal relationships. He said that no nation in the world can continue to rule for an extended period of time. What counts is the moral contribution we make to the well-being of humankind. So let's endeavour to develop the qualities of compassion for the afflicted and charity in judgement. If we adopt this position, tensions around the world will rapidly decrease (Occasional Speeches and Writings, 1956, p. 142). Democratic thinking needs to be encouraged in education. Students should be prepared for democracy and freedom rather than authoritarianism and localism through their education. Science ought to be used in practical endeavours. We should foster a spirit of curiosity and dedication in our pursuit of research and study. Despite the abundance of technical and intellectual aptitude, moral and spiritual vitality is at an all-time low. Man is made whole via the pursuit of truth and its application to improve human lives. The goal of education is to transform us into morally and socially responsible, civilised humans. We need to understand the physical, organic, and social environment in which we exist. We need to have a basic understanding of both the universe's overall design and the pursuit of truth. Our problems become easier to handle and our responsibilities get lighter as we reach the truth. The glow of joy illuminates our route (Occasional Speeches and Writings, Third Series, 1963, p.87). The goal of education is to develop the capacity for discernment in addition to the acquisition of knowledge. Intelligence is not as crucial as judgment. There are a lot of smart men in our country these days, but not enough honourable men. We ought to foster an appreciation for integration. In daily life and administration, purity is crucial. Education ought to foster an inquiring spirit as well as a commitment to the study of science and scholarship. Our undergraduate years are wasted on meaningless and insignificant things. We require character education.

The aims of education highlighted by Radhakrishnan are as under: 

Character Building

A nation's citizens have high moral standards and a great nation can be established. According to Radhakrishnan, one of the main objectives of education is character development. He has made the case for character-building instruction. He believed that a man's character is the result of his mental habits or the sum of the impressions he leaves on others through his words and deeds. Rather than a great performance, a man's actual character can be found in his everyday actions. According to Radhakrishnan, character determines fate, and having integrity of character is necessary in all facets of life (Choudhury, S., 2006, p. 80). Education will not be sufficient if it does not teach pupils the values of love, truth, goodness, and beauty. He believed that character development was crucial.

Education for man-making

Education is essential to the creation of humans; culture is indispensable. According to Radhakrishnan, culture is the process of changing oneself in order to produce power of spirit, sanity of mind, and sweetness of temper. He placed a strong emphasis on the cultural aspect of education. Man has put a great deal of effort and time into creating his culture. A country with a vibrant culture advances in a variety of ways. Education is essential to the preservation, enhancement, transmission, and modification of a nation's culture. Education fosters the growth of culture. Choudhury (2006), pp. 81–821.

Development of spiritual values

Radhakrishnan has given education for the growth of spiritual values in people the right amount of room. Radhakrishnan places great importance on spiritual education. If education does not foster a feeling of spirituality in students, then in his opinion, it is false. Without a spiritual perspective, a person's development is hindered both physically and intellectually. This state is detrimental to the progress of humanity. According to Radhakrishnan, human growth should not be confused with the accumulation of academic or technical information. It is the spiritual development of man. Education should promote a manly spirit and human mentality by instilling moral values and excellent habits. 

Vocational Development 

Students' vocation efficiency should be developed through education. Craft-centered education was stressed by Radhakrishnan. He suggested that rural schools start teaching about agriculture. The purpose of education is to provide children with the knowledge and abilities necessary to sustain themselves economically. The goal of education should be to prepare students for the workforce so they can support themselves. According to him, an individual can increase the wealth of the nation by increasing their own income by involvement in national farms and businesses (Choudhury, S., 2006, p. 84).

Curriculum

According to Radhakrishnan, education ought to be oriented towards life. He outlined his idea of curriculum in the 1949 report he prepared for the university committee. Languages, literature, social studies (geography, history, economics, etc.), philosophy, ethics, theology, morals, politics, civics, mathematics, science (natural, human, etc.), yoga, and religion are among the subjects he supported students taking classes in. Additionally, he supports requiring science and math classes for students. In addition to Hindi and English, he has argued that students should also study their mother tongue or other regional language. He argued that studying Sanskrit is essential to comprehending both the lofty ideals found in the Vedas and Upanishads, the Bhagavad Gita, and other ancient literature, as well as indigenous culture. In addition to Hindi and English, he has argued that students should also study their mother tongue or other regional language. He argued that studying Sanskrit is essential to comprehending both the lofty ideals found in the Vedas, Upanishads, Bhagavad Gita, and other religious works, as well as native culture. He placed a strong focus on using his mother tongue as the major medium of instruction at lower levels and eventually replacing English in higher grades with his mother tongue (Choudhury, S., 2006, p. 90). In order to accelerate intellectual development, Radhakrishnan has suggested taking classes in history, geography, economics, philosophy, etc. To apply it to the growth of society and the human race, students need to be knowledgeable about the previously listed subjects (Choudhury, S., 2006, p. 91). Furthermore, Radhakrishnan suggested that the curriculum includes instruction in women's education, religious and spiritual education, mass education, and vocational training. He aims to incorporate a few subjects in the curriculum for women's education that would be particularly helpful for their unique responsibilities in life. He suggested subjects for women's education that teach ideal character traits, such as literature, history, science, religion, ethics, the Puranas, housekeeping, arts, sewing, domestic work, home science, childrearing, worship, and meditation. Through education, she should learn about the problems related to family administration and acquire the skills needed to solve them. He contends that as long as women remain in the back, no society can progress sufficiently (Choudhury, S., 2006, p. 113). Dr. Radhakrishnan has idealistic beliefs. His educational philosophy is utopian. Mathematics must be taught along with the intellectual and moral pursuits that Dr. Radhakrishnan emphasised curriculum, including poetry and art. 

Methods of Teaching

Methods like lecture method, learning by discussion, questionnaire method, seminar method, etc. were suggested by Radhakrishnan. Intuition is the best source of knowledge. For attaining knowledge all senses should be involved. Mass media can be used for the better learning. Teachers must be aware of teaching aids and media to make classroom teaching lively and interesting. The teacher serves as the student's role model. A teacher should therefore possess knowledge, moral integrity, and an idealistic disposition. Students' minds are influenced by the personalities of their teachers. The teacher is society's reflection. The men and women who are hired as teachers have a significant influence on the type of education that our youngsters receive from society. He asserts that self-control is a prerequisite for discipline. Since it is a private concern, it cannot be enforced. It needs to originate from the spirit within. Students could develop self-discipline through yoga and other spiritual pursuits. He contends that excellent discipline follows from having a strong character. Developing one's personality is more significant than acquiring knowledge. He also raised his concern about women's education. "No society can progress satisfactorily with women's backwardness; if women are illiterate, then society will remain illiterate," declared the University Education Commission in 1948–1949. He therefore focused on women's education. He placed a strong emphasis on women's education and correctly stated that women make up the majority of society.

National Education Policy-2020

The Indian government developed the National Education Policy 2020, which is regarded as the country's first educational policy for the twenty-first century. Examining the NEP-2020 policy paper demonstrates that the goal of the project was to realise each person's potential in order to build a just and equitable society. The National Education Policy's four main pillars are accountability, access, equity, quality, and affordability. The philosophical aim of education, according to NEP-2020, is to better prepare people for the world by fostering in them qualities like logical thinking, empathy, courage, resilience, scientific temper, creative imagination, and ethically pure foundations and values.

The National Education Policy-2020 (NEP-2020) was intended to create engaged, productive, and contributing citizens for constructing an equitable, inclusive and plural society as envisaged by the Indian Constitution. Philosophically, the NEP-2020 envisioned that the purpose of education is to nurture human beings so they can be enriched with rational thinking, empathy, courage, resilience, scientific temper and creative imagination with sound ethical moorings and values. He very strongly advocated for free and compulsory education for all children irrespective of gender, caste, creed and socio-economic status which is envisaged in the National Education Policy 2020.

The community claims that the existing Indian educational system does a poor job of assisting students in developing high moral standards and exceptional character. The National Education Policy-2020 document also addressed a related topic. Without improving students' backgrounds with spiritual, democratic, constitutional, moral, and character qualities, it is difficult to meet the goals of economic, industrial, technological, and intellectual development. He offered a workable plan for accomplishing these objectives in the University Education Commission's draft (1948–1949). The topic of sustainable goals is covered in the NEP-2020. Dr. Sarvepalli Radhakrishnan stated in the University Education Commission's draft that it is crucial to remember the moral, religious, and spiritual dimensions of progress as technology develops. Without these, learning is insufficient. For all children, free and compulsory education is mandated under the National Education Policy 2020, irrespective of gender, caste, creed, or socioeconomic status. Dr Sarvepalli Radhakrishnan accepted this notion. He wanted the inclusion of various arts and other extra-curricular activities so that children’s hands might be trained to skilful use. In a technologically advanced society, fostering creativity should have an important place in the educational process. The same is given paramount emphasis in the present education system. 

Conclusion

The above explanation makes it rather evident that the educational value-based goals in the NEP-2020 document are extremely relevant to the current status of education. The educational philosophy of Dr. Sarvepalli Radhakrishnan serves as the foundation for these goals. Thus, in light of the contemporary state of education, Dr. Sarvepalli Radhakrishnan's philosophical and pedagogical views are quite relevant. He thought that self-discipline and democratic governance are very relevant in the current context. His philosophical and pedagogical theories should be integrated into the current educational system. Stakeholders in the existing educational system must abide by these in order to improve its value-based quality. When implementing National Education Policy 2020, the Dr. Sarvepalli Radhakrishnan school of thought should be realistically integrated throughout the entire educational system. Dr. Sarvepalli is respected and admired by all.

References

1. Adinarayan, P. (2016). Educational thought of Sarvepalli Radhakrishnan, International Journal of Advance Research and Innovative Ideas in Education, ISSN (O) 2395-4396, pp. 4202-4207, www.ijariie.om

2. Aggarwal, J.C. (2002). Theory and Principles of Education, 12th Revised Edition, New Delhi: Vikas Publishing House Pvt. Ltd.

3. Bala, R. & Seth, V. (2016) Educational implications of the philosophy of Dr Sarvepalli Radhakrishnan in the present context, RTE Academy for international journals of Multidisciplinary Research, www.raijmr.om

4. Basu (1982). Essay in the History of Indian Education, Concept publishing company, ISBN: 8170-221595,9788170221593.

5. Chaudhary, S. (2006). Educational Philosophy of Dr. Sarvepalli Radhakrishnan, New Delhi: Deep and Deep Publications Pvt. Ltd.

6. Dey, K. (2021). Thoughts and Ideas of Dr. Sarvepalli Rdhakrishnan and Their Impact on the ModernTrends of Indian Higher Education. International Journal of Research Publication and ReviewsISSN2582-7421.

7. Lal, R.B. & Sharma, K.K. (2015). History, Development and Problem of Indian Education.

8. R.L.B.D. Meerut, ISBN 978-81-910554-8-1 p. 178.

9. Mc Dermolt, R.A. (1970). Radhakrishnan: Selected Writings On Philosophy Religion and Culture E.P. Dulton and Company, INC New York.

10. Mishra,A. & Suman, S. (2022) A Study of philosophical and educational views of Dr Sarvepalli Radhakrishnan with reference to National Educational policy-2020, International Journal of Research in Humanities & Social science, ISSN-2347-5404, vol.10 (II)

11. National Education Policy-2020, Ministry of Education, Government of India.

12. Radhakrishnan, S. (1924). The Philosophy of Upanishads George Allen & Unwin Ltd. London. Radhakrishnan, S. (1930). Indian Philosophy Vol II. The Macmillan Company London: George Allen & Unwin Ltd. NewYork.

13. Radhakrishnan, S. (1956). Recovery of Faith, George Allen & Unwin London

14. Radhakrishnan, S. (1960). The Concept of Man, George Allen & Unwin London

15. Sundaram, K.M. (2020). National Education Policy-1986 v/s National Education Policy-2020: A Comparative Study: IRJAS, Volume 02 Issue 10S October 2020, e-ISSN 25824376.

16. TOI, (August 17, 2022). NEP: IIT-M Launches Centre for Indian Knowledge Systems. New Delhi/Agra,p.18.

17. https://www.sanskritimagazine.com/india/traditional/knowledge-systems-of-india/

18. https://en.m.wikipedia.org/wiki/Sarvepalli_Radhakrishnan

19. https://deb.ugc.ac.in/Uploads/SelfLearning/HEI-P-U-0543/HEI-P-U0543_SelfLearning_20210723102951.pdf.