Definition and Discussion of Feminist Rhetoric

Feminist rhetoric is the study and practice of feminist discourses in public and private life. In content, says Karlyn Kohrs Campbell*, feminist rhetoric drew its premises from a radical analysis of patriarchy, which identified the man-made world as one built on the oppression of women...In addition, it incorporates a style of communication known as consciousness-raising (Encyclopedia of Rhetoric and Composition, 1996). See Examples and Observations below. Also, the following readings provide examples and related concepts: Seneca Falls ResolutionsLanguage and Gender StudiesSusan B. Anthony and the struggle for womens right to voteRogerian Argument Examples and Observations The following examples and observations consider feminist rhetoric through different lenses, offering more contexts for understanding. Evolution of Feminist Rhetoric In the 1980s, feminist rhetoric scholars began making three moves: writing women into the history of rhetoric, writing feminist issues into theories of rhetoric, and writing feminist perspectives into rhetorical criticism. Initially, these scholars drew on feminist scholarship from other disciplines...Once inspired, however, feminist rhetoric scholars began writing scholarship from the site of rhetoric and composition... In the midst of this scholarly activity, intersections of rhetoric and feminist studies have been institutionalized within rhetoric and composition studies, thanks largely to the work of the Coalition of Women Scholars in the History of Rhetoric and Composition, which was organized by Winifred Horner, Jan Swearingen, Nan Johnson, Marjorie Curry Woods, and Kathleen Welch in 1988-1989 and was carried on by scholars such as Andrea Lunsford, Jackie Royster, Cheryl Glenn, and Shirley Logan. In 1996, the first edition of the coalitions newsletter, Peitho, was published by [Susan] Jarratt. Source: Krista Ratcliffe, The Twentieth and Twenty-First Centuries. The Present State of Scholarship in the History of Rhetoric: A Twenty-First Century Guide, ed. by Lynà ©e Lewis Gaillet with Winifred Bryan Horner. University of Missouri Press, 2010 Rereading the Sophists We see a more community-based social version of feminist ethics in Susan Jarratts Rereading the Sophists. Jarratt views sophistic rhetoric as a feminist rhetoric and one with significant ethical implications. The sophists believed that law and truth derived from nomoi, local habits or customs that could change from city to city, region to region. The philosophers in the Platonic tradition, of course, challenged this sort of relativism, insisting on the ideal of Truth (logos, universal laws that would be acommunal). Source: James E. Porter, Rhetorical Ethics and Internetworked Writing. Ablex, 1998 Reopening the Rhetorical Canon The feminist rhetorical canon has been guided by two primary methodologies. One is feminist rhetorical recovery of previously ignored or unknown women rhetors. The other is theorizing of womens rhetorics, or what some have called gendered analysis, which involve developing a rhetorical concept or approach that accounts for rhetors who are excluded from traditional rhetoric. Source: K.J. Rawson, Queering Feminist Rhetorical Canonization. Rhetorica in Motion: Feminist Rhetorical Methods Methodologies, ed. by Eileen E. Schell and K.J. Rawson. University of Pittsburgh Press, 2010 [F]eminist rhetoric frequently occurs away from the platforms and statehouses of government. Feminist scholarship in rhetorical studies, as Bonnie Dow reminds us, must turn its attention to the variety of contexts in which feminist struggle occurs. Source: Anne Teresa Demo, The Guerrilla Girls Comic Politics of Subversion. Visual Rhetoric: A Reader in Communication and American Culture, ed. by Lester C. Olson, Cara A. Finnegan, and Diane S. Hope. Sage, 2008 A Feminist Rhetoric of Motives A feminist rhetoric of motives can recover the voices and philosophies of women in classical antiquity by restoring to feminine traits and voices the honor of a tradition (see [Marilyn] Skinner) and by granting them the human quality of agency (see, e.g., [Judith] Hughes). [James L.] Kinneavy wants to recover the positive aspects of persuasion under the heading of the audiences volition, free will, and assent, and is successful in this enterprise by borrowing for pisteuein [belief] elements gleaned from scanning forward into Christian pistis. The feminine aspects of persuading that have been denigrated as seduction can be similarly rescued through an examination of the close ties among emotion, love, adhesion, and persuasion in the pre-Socratic lexicon. Source: C. Jan Swearingen, Pistis, Expression, and Belief. A Rhetoric of Doing: Essays on Written Discourse in Honor of James L. Kinneavy, ed. by Stephen P. Witte, Neil Nakadate, and Roger D. Cherry. Southern Illinois University Press, 1992

Violent Media and Violent Behavior - 2249 Words

Research Paper Template Title of your research paper: Violent Media and Violent Behavior Thesis statement: Media violence has a serious negative impact on youths and to curtail this influence, we have to understand how and why aggressive behavior is encouraged through media viewing, experimental studies that support this claim, why youths are attracted to on screen violence, but more importantly how to curb the adverse effects of media violence on youths. Introduction –The introduction should contain aâ€Å"hook†, general quote, or interesting fact. Next, add two-three broad, general statements, and your thesis statement. It may seem ludicrous to suggest that the sedentary act of watching television is correlated to increased†¦show more content†¦2. Detail or example from your note card (with source) Disinhibition hypothesis also suggest that aggression in viewers might be stimulated by on screen violence. When people witness a violent media event, it activates thoughts or ideas about violence which stays with them for a period of time. According to Strasburger and Wilson, (2009) this is a process known as ‘cognitive priming’, whereby violent stimuli can elicit aggressive motor tendencies in a viewer. Futher supported by Bandura (1963), exposure to media violence weakens a child’s normal inhibitions or restraints against behaving aggressively, resulting in that are similar to the program. B. Subtopic from main point #2: Imitation hypothesis. 1. Detail or example from your note cards (with source) It is assumed by Gunter and McAleer (1997) that youths, being susceptible, are more inclined to learn from behaviors performed by TV characters and copy such actions. Imitation of on screen violence is especially prevalent when these youths believe that violence is useful and appropriate for overcoming problems or when trying to emulate on screen characters. 2. Detail or example from your note cards (with source) The modeling and disinhibition perspective has alsoShow MoreRelatedViolent Media And Violent Behavior2454 Words   |  10 PagesViolence in the Media and Violent Behavior in Children Anna Borja PSY 101 Introduction to Psychology Instructor Long March 30, 2015 Violent video games, movies and television shows have become the subject of large debates that may have lasted since the beginning of media. Everyone knows that people have the ability and desire to imitate what they experience in the media, and given the perceived increase in violence among children in the U.S., the media is seen as a major possible explanationRead MoreMedia Violence And Violent Behavior2213 Words   |  9 PagesOne Punch Media While violence is not new to the human race, it is an increasing problem in modern society. With greater access to firearms and weapons, the scope and efficiency of violent behavior has massive potential for serious consequences. Society needs to only look at the recent school shootings and the escalating rate of youth homicides to comprehend this ominous trend. While every child is different and the causes of youth violence are multifactorial, there appears to be a correlationRead MoreDo Violent Media Images Trigger Violent Behavior?2234 Words   |  9 PagesApril 2016 Do Violent Media Images Trigger Violent Behavior? There is no doubt that our culture and our youth are becoming more engaged in media on a daily basis, and for some youth, it consumes their time, thought processes, and lives. As we engage more in media and let it have a bigger part of our lives, how does this affect us? Growing up in a conservative home, I was often shielded from some things this world had to offer, but I was often allowed to watch and experience violent images, scenesRead MoreThe Effects Of Violent Media On Aggressive Behavior1590 Words   |  7 Pagescorrlation between violent media and aggressive behaviors in individuals. This paper represents an effort to provide a source for individuals who are interested to gain information on the effect of violent media on aggressive behaviors. Most of the peer-reviewed and scholary articles used in this paper provided conclusions that violent media have multiply harmful affects on individuals especially children. Krahà © and Mà ¶ller (2011) discussed the relationship be tween usage of violent media and aggressiveRead More Violent media Images and video games results in violent behavior890 Words   |  4 Pages Violent Media Images and Video Games Results In Violent Behavior Can violent media images and video games result in violent behavior? The answer is yes. For a few decades now hundreds of researchers have take time to research the relationship of media images and video games to violent behavior in children. In the next few paragraphs I will discuss why media images and video games result in violent behavior in children. This paper will also provide some important factors that adults shouldRead MoreMedia Violence And Violent Behaviors Among Children1884 Words   |  8 Pages â€Å"How Media is Changing Our World† Although violence is not new to our society, it is an increasing problem in the entrainment industries. The range and effectiveness of violence in the entertainment industries are having serious consequences on the youth. Children are labeled as impressionable, which means children do not see the world through the same understanding as adults do they see things more literally, children lack the mature sensibility of distinguishing fiction from reality. In additionRead MoreChanging Behaviors Of Children From Violent Media2645 Words   |  11 PagesGiulianna Castronova Professor Slaby CMP 101-01 22 April, 2016 Changing Behaviors of Children due to Violent Media During childhood, children learn behaviors that some may obtain for the rest of their lives. Children are some of the most vulnerable humans when it comes to watching higher figures of their lives doing something, most likely you will find that child doing the same exact thing a day later. Whether they are learning these habits from their parents, older siblings, favorite televisionRead MoreHow Violent Media Encourages The Behavior Of Adolescents1844 Words   |  8 Pagesrealm of intense and violent video games along with their media counterparts is ever changing, and this transformation is leading to the most expressive and realistic viciousness a child can be exposed to without actually harming another human being. Furthermore, due to this tremendous level of ‘realisticness,’ the inquiry of whether or not the violence portrayed in these video games and television shows leads to an amplified level of aggression and other types of violent behavior in their participant sRead MoreHow Media Violence Related to Aggressive and Violent Behavior672 Words   |  3 Pagesclearly demonstrated that exposure to media violence does have a significant influence on violent and aggressive behavior. This is particularly the case amongst children where fictional media violence has been linked to increased aggression both in the short-term and in the long-term. This text highlights the extent to which media violence is related to violent/aggressive behavior. To What Extent is Media Violence Related to Aggressive and Violent Behavior? As I have already pointed out aboveRead MoreEssay on Media Violence Does NOT Cause Violent Behavior2932 Words   |  12 Pagesthe human psyche. This is an assertion that could be supported, in no small part, by the manifestations of the human psyche we see in our own violent, erotic and chaotic dreams. As a culture, again with religious fundamentalist and perhaps politically-correct feminist exceptions, we pretty much take these literary forms for granted in terms of their violent and seemingly antisocial content. Parents lovingly read their children to sleep with images of forced drudgery, painful mutilations, and vengeful

The Tragic Hero free essay sample

The playwright William Shakespeare reveals a tragic hero in his greatest tragedy Hamlet. This hero is the young prince Hamlet. He fulfills all of Aristotle’s requirements for a tragic hero. Three key events in the play demonstrate these requirements: First, when Hamlet does not murder Claudius at his first opportunity after being asked by his father’s ghost, Secondly, his confrontation with Ophelia regarding her returning his gifts, and lastly his reaction to Claudius’s plot against his life when he suspects that Hamlet has discovered that he was the murderer. Hamlet has believes in his own freedom, a supreme pride, a capacity for suffering, and a sense of commitment. He also energetically protests his situation, undergoes a transfiguration, and finds a deeper understanding of the human condition. Hence, Hamlet is a tragic hero. Hamlet has a belief in his own freedom. He has the courage to make a decision and to accept the consequences of that decision. When the ghost of King Hamlet entreats his son to seek revenge upon Claudius, â€Å"So thou art to revenge, when thou shalt hear. † (I, v), he does. However, the thoughtful and reflective Hamlet waits for proof of Claudius murdering King Hamlet before making his decision, There is a play tonight before the King. One scene comes near the circumstance which I have told thee, of my father’s death. I prithee, when thou seest that act afoot, even with the very comment of the soul observe my uncle. If his occulted guilt do not inkennel in one speech it is a damned ghost that we have seen. (III. ii) Once Hamlet decides the ghost is real and truthful, he goes through with revenge. He has faith in his choice and in what he was doing, even though he knows that there is the risk of dying in the process. Hamlet avoids almost certain death more than once in trying to fulfill his task. The discovery of Hamlet’s immense pride is in events of the play and in his personality traits. He is prone to fits of passion and impulsive action. Hamlet also angers quickly. In act three when Hamlet sights Ophelia, who tells him that she wishes to return the trinkets of love he has given her. Hamlet angrily denies having given her anything; working himself into an insane rage, Hamlet berates Ophelia, women, and humanity in general. Hamlet’s conversation with Ophelia exemplifies his pride, his pretense of madness gives him the liberty to say, think, and do what he likes without any social inhibitions. In this scene, he seems to be swept away by that liberty into a kind of blinding, desperate anger. Only a man filled with pride would have the nerve to fake insanity to communicate his feelings. The character Hamlet has a capacity for suffering. He loses everything, his father, his lover Ophelia, in a sense his mother and his life for his cause. Hamlet suffers because he continually puts off his task, thus jeopardizing himself. Hamlet wrestles with himself about murdering Claudius; he wants to take revenge and feels justified in doing it, but somehow finds reasons not to. When the opportunity presents itself, Hamlet makes excuses like not being able to do it while Claudius is praying because then Claudius will go to heaven, Now might I do it pat, now ‘a is a-praying, and now I’ll do’t. And so ‘a goes to heaven, and so am I revenged. That would be scanned. A villain kills my father, and for that I, his soles son, do this same villain send to heaven. (III, iii) What Hamlet does not realize is that if he had murdered Claudius, it would have been appropriate revenge because Claudius could not pray. Hamlet has the strength and courage to continue in his quest despite knowing that his friends Rosencrantz and Guildenstern have betrayed him and that his stepfather wants him dead. Thus, he proves that he has a capacity for suffering. Hamlet is committed to murdering Claudius, once he finally makes up his mind it stays that way. Hamlet dedicates himself to seeing the resolution of the situation. This is apparent when he returns from England regardless of knowing that there is a plot against his life. If he were not devoted to keeping his vow to his father, he would have stayed in England. No one without a purpose would return to a place were they were likely to die. â€Å"The tragic hero objects with vehemence, logic, and pain against the situation in which he finds himself. † While plotting his revenge, Hamlet experiences all of aforementioned. For instance, Hamlet is logical when he sees Claudius praying. He does not kill Claudius because he feels it would be an inappropriate revenge. Another time when these characteristics are apparent is when he discovers that the king plans to have him executed in England. He cleverly rewrites the letter and orders Rosencratz and Guildenstern’s execution instead, â€Å"Folded the writ up in the form of th’ other, subscribed it, gave’t th’ impression, placed it safely, the changeling never known. † (V. ii) This move was ingenious, Hamlet avoided sure death. Hamlet shows vehemence by forcing his old friends Rosencrantz and Guildenstern’s execution, logic by considering the consequences of his timing of the murder, and pain in being able to send others to death and to commit murder himself. It shows that he deals with the situation vehemently, logically, and with pain. Hamlet’s suffering causes him to change, develop, and to gain a greater understanding of the human condition. At first Hamlet is very hesitant about his revenge, he does not kill Claudius in the church and makes sure he is guilty by having him see â€Å"The Mousetrap† in which the events of King Hamlet’s murder are re-enacted. In the end, Hamlet changes and swiftly exacts his revenge. Hamlet is softened by his experiences even though he becomes a murderer and â€Å"he rises from the ash heap a wise and more human individual. This is seen when he tells Horatio that he has no sympathy for Rosencrantz and Guildenstern who did make love to this employment†, but that he feels sorry for having behaved with such hostility toward Laertes. Hamlet murdered Laertes father while he was spying, he thought he was killing Claudius. In Laertess desire to avenge his fathers death, he says, he s ees the mirror image of his own, and he promises to court Laertess good favor. In being able to see others views, Hamlet gains perspective and in turn is wiser and more humane; thus, undergoing a transfiguration and understanding the human condition better. Aristotle’s qualifications for being a tragic hero are in the character of Hamlet in Shakespeare’s great play of the same name. Hamlet maintains a belief in his freedom, pride, has the capacity for suffering, and commitment to his cause. He also protests his situation, undergoes a transfiguration, and understands the human condition better. Hamlet once a young Prince in love becomes a tragic hero.

Views of Swami Vivekananda in the Field of Education. Essay Example

Views of Swami Vivekananda in the Field of Education. Essay Swami Vivekananda realizes that mankind is passing through a crisis. The tremendous emphasis on the scientific and mechanical ways of life is fast reducing man to the status of a machine. Moral and religious values are being undermined. The fundamental principles of civilization are being ignored. Conflicts of ideals, manners and habits are pervading the atmosphere. Disregard for everything old is the fashion of the day. Vivekananda seeks the solutions of all these social and global evils through education. With this end in view, he feels the dire need of awakening man to his spiritual self wherein, he thinks, lies the very purpose of education. Swami Vivekananda (1863 – 1902), a great thinker and reformer of India, embraces education, which for him signifies ‘man-making’, as the very mission of his life. In this writing, which purports to expound and analyze Vivekananda’s views on education, an endeavor has been made to focus on the basic theme of his philosophy, viz. the spiritual unity of the universe. Whether it concerns the goal or aim of education, or its method of approach or its component parts, all his thoughts, we shall observe, stem from this dormant theme of his philosophy which has its moorings in Vedanta. A sculptor has a clear idea about what he wants to shape out of the marble block; similarly, a painter knows what he is going to paint. Vivekananda points out that the defect of the present-day education is that it has no definite goal to pursue. A teacher, he says, has no clear idea about the goal of his teaching. Swamiji attempts to establish, through his words and deeds, that the end of all education is man making. We will write a custom essay sample on Views of Swami Vivekananda in the Field of Education. specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Views of Swami Vivekananda in the Field of Education. specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Views of Swami Vivekananda in the Field of Education. specifically for you FOR ONLY $16.38 $13.9/page Hire Writer He prepares the scheme of this man-making education in the light of his over-all philosophy of Vedanta. According to Vedanta, the essence of man lies in his soul, which he possesses in addition to his body and mind. In true with this philosophy, Swamiji defines education as ‘the manifestation of the perfection already in man. ’ The aim of education is to manifest in our lives the perfection, which is the very nature of our inner self. This perfection is the realization of the infinite power which resides in everything and every-where-existence, consciousness and bliss (satchidananda). After understanding the essential nature of this perfection, we should identify it with our inner self. For achieving this, one will have to eliminate one’s ego, ignorance and all other false identification, which stand in the way. Meditation, fortified by moral purity and passion for truth, helps man to leave behind the body, the senses, the ego and all other non-self elements, which are perishable. He thus realizes his immortal divine self, which is of the nature of infinite existence, infinite knowledge and infinite bliss. At this stage, man becomes aware of his self as identical with all other selves of the universe, i. e. different selves as manifestations of the same self. We have to remember that basis of Swamiji’s philosophy is Adwaita which preaches unity in diversity. Therefore, man making for him means a harmonious development of the body, mind and soul. Hence education, in Vivekananda’s sense, enables one to comprehend one’s self within as the self everywhere. The essential unity of the entire universe is realized through education. Accordingly, man making for Swamiji stands for rousing mans to the awareness of his true self. However, education thus signified does not point towards the development of the soul in isolation from body and mind. He often quotes the Upanishad dictum ‘nayamatma balahinena labhyah’; i. e. the self cannot be realized by the physically weak. In his scheme of education, Swamiji lays great stress on physical health because a sound mind resides in a sound body. According to Swamiji, the mind of the students has to be controlled and trained through meditation, concentration and practice of ethical purity. All success in any line of work, he emphasizes, is the result of the power of concentration. However, along with physical culture, he harps on the need of paying special attention to the culture of the mind. By way of illustration, he mentions that the chemist in the laboratory concentrates all the powers of his mind and brings them into one focus-the elements to be analyzed-and finds out their secrets. Concentration, which necessarily implies detachment from other things, constitutes a part of Brahmacharya, which is one of the guiding mottos of his scheme of education. Brahmacharya, in a nutshell, stands for the practice of self-control for securing harmony of the impulses. To quote him: ‘Education is not the amount of information that is put into your brain and runs riot there undigested, all your life. ’ By his philosophy of education, Swamiji thus brings it home that education is not a mere accumulation of information but a comprehensive training for life. Education for him means that process by which character is formed, strength of mind is increased, and intellect is sharpened, as a result of which one can stand on one’s own feet. Having analyzed the goal or objective of education, the next question that naturally arises is about the method of imparting education. According to him, knowledge is inherent in every man’s soul. Here again, we note the Vedantic foundation of Swamiji’s theory. To drive his point home, he refers to the growth of a plant. Just as in the case of a plant, one cannot do anything more than supplying it with water, air and manure while it grows from within its own nature, so is the case with a human child. What we mean when we say that a man ‘knows’ is only what he ‘discovers’ by taking the cover off his own soul. Consequently, he draws our attention to the fact that the task of the teacher is only to help the child to manifest its knowledge by removing the obstacles in its way. In his words: ‘Thus Vedanta says that within man is all knowledge even in a boy it is so and it requires only an awakening and that much is the work of a teacher. ’ Vivekananda’s method of education resembles the heuristic method of the modern educationists. In this system, the teacher invokes the spirit of inquiry in the pupil who is supposed to find out things for himself under the bias-free guidance of the teacher. Swamiji lays a lot of emphasis on the environment at home and school for the proper growth of the child. The parents as well as the teachers should inspire the child by the way they live their lives. Swamiji recommends the old institution of gurukula (living with the preceptor) and similar systems for the purpose. In such systems, the students can have the ideal character of the teacher constantly before them, which serves as the role model to follow. Although Swamiji is of the opinion that mother tongue is the right medium for social or mass education, he prescribes the learning of English and Sanskrit also. While English is necessary for mastering Western science and technology, Sanskrit leads one into the depths of our vast store of classics. The implication is that if language does not remain the privilege of a small class of people, social unity will march forward unhampered. According to Swamiji, the culture values of the country should form an integral part of the curriculum of education. Vivekananda, in his scheme of education, meticulously includes all those studies, which are necessary for the all-around development of the body, mind and soul of the individual. These studies can be brought under the broad heads of physical culture, aesthetics, classics, language, religion, science and technology. The culture of India has its roots in her spiritual values. The time-tested values are to be imbibed in the thoughts and lives of the students through the study of the classics like Ramayana, Mahabharata, Gita, Vedas and Upanishads. This will keep the perennial flow of our spiritual values into the world culture. Education, according to Swamiji, remains incomplete without the teaching of aesthetics or fine arts. He cites Japan as an example of how the combination of art and utility can make a nation great. He reminds us time and again that religion does not consist in dogmas or creeds or any set of rituals. However, by religion, he does not mean any particular kind of it but its essential character, which is the realization of the divinity already in man. Swamiji reiterates that religion is the innermost core of education. All impulses, thoughts and actions which lead one towards this goal are naturally ennobling and harmonizing, and are ethical and moral in the truest sense. It is in this context that Swamiji’s idea of religion, as the basis of education should be understood. We note that in his interpretation, religion and education share the identity of purpose. Swamiji believes that if education with its religious core can invigorate man’s faith in his divine nature and the infinite potentialities of the human soul, it is sure to help man become strong, yet tolerant and sympathetic. It will also help man to extend his love and good will beyond the communal, national and racial barriers. Vivekananda, in his plan for the regeneration of India, repeatedly presses the need for the eradication of poverty, unemployment and ignorance. Hence in Swamiji’s view, for the development of a balanced nation, we have to combine the dynamism and scientific attitude of the West with the spirituality of our country. The entire educational program should be so planned that it equips the youth to contribute to the material progress of the country as well as to maintaining the supreme worth of India’s spiritual heritage. He observes that although men and women are equally competent in academic matters, yet women have a special aptitude and competence for studies relating to home and family. Hence he recommends the introduction of subjects like sewing, nursing, domestic science, culinary art, etc which were not parts of education at his time. Another important aspect of Swamiji’s scheme of education is women’s education. He realizes that it if the women of our country get the right type of education, then they will be able to solve their own problems in their own way. The main objective of his scheme of female education is to make them strong, fear-less, and conscious of their chastity and dignity. To refer to his own words: â€Å"Traveling through many cities of Europe and observing in them the comforts and education of even the poor people, there was brought to my mind the state of our own poor people and I used to shed tears. When made the difference? â€Å"Education† was the answer I got. † The exposition and analysis of Vivekananda’s scheme of education brings to light its constructive, practical and comprehensive character. He realizes that it is only through education that the uplift of masses is possible. He strives to harmonize the traditional values of India with the new values brought through the progress of science and technology. He states it emphatically that if society is to be reformed, education has to reach everyone-high and low, because individuals are the very constituents of society. The sense of dignity rises in man when he becomes conscious of his inner spirit, and that is the very purpose of education. It is in the transformation of man through moral and spiritual education that he finds the solution for all social evils. Founding education on the firm ground of our own philosophy and culture, he shows the best of remedies for today’s social and global illness. Through his scheme of education, he tries to materialize the moral and spiritual welfare and upliftment of humanity, irrespective of caste, creed, nationality or time. However, Swami Vivekananda’s scheme of education, through which he wanted to build up a strong nation that will lead the world towards peace and harmony, is still a far cry. It is high time that we give serious thought to his philosophy of education and remembers his call to every-body-‘Arise, awake, and stop not till the goal is reached. ’ PRASUN KANJILAL.