Arvind Sharma

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If we accept the adage «he who knows one, knows none» as an epistemological concept, then the exploration of pluralism becomes an intellectual necessity. And if we take the commonplace description of Hinduism as a plural tradition as an accurate phenomenological description of it, then the need to study Hindu pluralism becomes obvious both as a general principle and as a specific feature. This book is devoted to a further exploration of Hindu pluralism in its philosophical and historical dimensions.

This book studies Hindu nationalism and deliberates on the forms Hindu self-assertion might take in the future. It examines the intersection of Hindu nationalism with the contemporary reality of India, as represented by a religiously plural society with a secular state, which possesses a social system characterised by caste, and one whose vision has been shaped by a mainstream version of Indian history. The ideology of Hindutva has had two major orientations—of how Hindus should relate to each other, and how Hindus should relate to the followers of other religions. The author provides a new orientation to both these dimensions of Hindutva ideology.A unique contribution, this book will be an essential read for scholars and researchers of religion studies, history, postcolonialism, nationalism, pluralism, Indian political thought, Indian history, caste studies, political science, Hindu studies, Hindusim, sociology and political ideology, and South Asian studies.

This book studies Hindu nationalism and deliberates on the forms Hindu self-assertion might take in the future. It examines the intersection of Hindu nationalism with the contemporary reality of India, as represented by a religiously plural society with a secular state, which possesses a social system characterised by caste, and one whose vision has been shaped by a mainstream version of Indian history. The ideology of Hindutva has had two major orientations—of how Hindus should relate to each other, and how Hindus should relate to the followers of other religions. The author provides a new orientation to both these dimensions of Hindutva ideology.A unique contribution, this book will be an essential read for scholars and researchers of religion studies, history, postcolonialism, nationalism, pluralism, Indian political thought, Indian history, caste studies, political science, Hindu studies, Hindusim, sociology and political ideology, and South Asian studies.

Os professores s o vistos como uma componente integral na implementa o da educa o inclusiva. De acordo com a Universitat Grants Commission (UGC, 2014), 6% da popula o jovem da ndia est em universidades e faculdades. No entanto, apenas 1,2% dos 3,6 lakh de jovens com defici ncia, que deveriam estar a estudar de acordo com a norma indiana para a popula o jovem em geral, est o nas universidades e nos institutos superiores. Isto faz com que se torne uma verdade absoluta o facto de o sistema de ensino superior da ndia n o ser acess vel a 98,8% dos seus jovens com defici ncia. Embora a inclus o tenha estado no centro do ensino e da aprendizagem no ensino superior durante algum tempo, as universidades e os estabelecimentos de ensino superior ainda est o longe de come ar a ser verdadeiramente inclusivos. Entre os factores de apoio, os estudos demonstraram a import ncia da perce o do corpo docente em rela o aos estudantes com defici ncia, a sua consci ncia das necessidades destes estudantes e o seu conhecimento das adapta es razo veis dispon veis. Estas percep es influenciam o sucesso ou o insucesso dos estudantes com defici ncia e afectam a inclus o no ensino superior. Com este pano de fundo, o investigador est motivado para investigar a quest o da perce o dos professores universit rios no contexto indiano.

Gli insegnanti sono percepiti come una componente integrale nell'implementazione dell'educazione inclusiva. Secondo la Universita Grants Commission (UGC, 2014), il 6% della popolazione giovanile indiana frequenta universit e college. Tuttavia, solo l'1,2% dei 3,6 milioni di giovani disabili, che avrebbero dovuto studiare secondo la norma indiana per la popolazione giovanile generale, sono nelle universit e nei college. La cruda realt una verit consolidata: il sistema educativo superiore indiano non accessibile al 98,8% dei giovani disabili. Sebbene l'inclusione sia da tempo al centro dell'insegnamento e dell'apprendimento nell'istruzione superiore, le universit e i college sono ancora lontani dall'essere veramente inclusivi. Tra i fattori di supporto, gli studi hanno dimostrato l'importanza della percezione dei docenti nei confronti degli studenti con disabilit , la loro consapevolezza dei bisogni di questi studenti e la loro conoscenza degli accomodamenti ragionevoli disponibili. Queste percezioni influenzano il successo o il fallimento degli studenti con disabilit e influiscono sull'inclusione nell'istruzione superiore. Con queste premesse, il ricercatore motivato a indagare la questione della percezione dei docenti universitari nel contesto indiano.

Lehrkr fte werden als integraler Bestandteil bei der Umsetzung der integrativen Bildung angesehen. Nach Angaben der Universitad Grants Commission (UGC, 2014) besuchen 6 % der indischen Jugend Universit ten und Colleges. Doch nur 1,2 % der 3,6 Lakh behinderter Jugendlicher, die nach der indischen Norm f r die allgemeine Jugendbev lkerung studieren sollten, sind an den Universit ten und Hochschulen. Die nackte Realit t zeigt, dass das indische Hochschulsystem f r 98,8 % der behinderten Jugendlichen nicht zug nglich ist. Obwohl die Inklusion seit einiger Zeit im Mittelpunkt des Lehrens und Lernens in der Hochschulbildung steht, sind die Universit ten und Colleges noch weit davon entfernt, wirklich inklusiv zu werden. Studien haben gezeigt, wie wichtig es ist, dass Lehrkr fte Studierende mit Behinderungen wahrnehmen, sich ihrer Bed rfnisse bewusst sind und wissen, welche angemessenen Vorkehrungen m glich sind. Diese Wahrnehmungen beeinflussen den Erfolg oder Misserfolg von Studierenden mit Behinderungen und wirken sich auf die Integration in der Hochschulbildung aus. Vor diesem Hintergrund ist der Forscher motiviert, das Thema der Wahrnehmung von Hochschullehrern im indischen Kontext zu untersuchen.

Les enseignants sont per us comme faisant partie int grante de la mise en oeuvre de l' ducation inclusive. Selon la Commission des subventions universitaires (UGC, 2014), 6 % de la population jeune de l'Inde est inscrite dans des universit s et des coll ges. Cependant, seulement 1,2 % des 3,6 lakh de jeunes handicap s, qui auraient d tudier selon la norme indienne pour la population g n rale des jeunes, sont dans les universit s et les coll ges. Il s'agit l d'une dure r alit le syst me d'enseignement sup rieur indien n'est pas accessible 98,8 % des jeunes handicap s. Bien que l'inclusion soit au coeur de l'enseignement et de l'apprentissage dans l'enseignement sup rieur depuis un certain temps, les universit s et les coll ges sont encore loin d' tre v ritablement inclusifs. Parmi les facteurs de soutien, des tudes ont montr l'importance de la perception qu'ont les enseignants des tudiants handicap s, de leur sensibilisation aux besoins de ces tudiants et de leur connaissance des am nagements raisonnables disponibles. Ces perceptions influencent la r ussite ou l' chec des tudiants handicap s et affectent l'inclusion dans l'enseignement sup rieur. Dans ce contexte, le chercheur est motiv pour tudier la question de la perception des enseignants universitaires dans le contexte indien.

The book, Textual Studies in Hinduism, concerns with the classical Hindu texts like Bhagavad Gita, Vedas, Pura]nas, and Brahma]nas, etc., from classical to modern age, from the perspective of comparative studies. The book touches upon certain tools and approaches, which are an essential part of the curriculum taught in the religious studies classes, such as etymological understanding of certain Sanskrit terms used in Hindu sacred texts, problem of inconsistencies and contradic­tions in reading the Hindu religious texts, approach to the Upani]sads from the medieval and modern commentaries given by the contempor­ary scholars, understanding of religious texts in the light of modern-day period, and comparative studies of Hindu texts with the Semitic religions’ sacred texts. The author sheds a new light in the field of comparative studies in Hinduism.

In the course of one’s life in the academia, one tends to formulate insights on various matters one encounters in a succinct form to share with one’s students and colleagues. This book is a collection of such thoughts.

There were two friends who were walking across a desert. While they were walking they got into an ugly argument and out of anger one of them slapped the other on the face. The one who was slapped, though was hurt he did not said anything and quietly wrote over the sand ""I am hurt because today my friend hit me n my face"". They resumed walking and kept walking until they came across an oasis. They decided to take bath in the oasis then. While they were taking bath the one who had got slapped started drowning. The other friend came to his rescue and saved him. After he got rescued, he wrote on the stone ""Today I was saved by my best friend"". this story belongs to this book

A highly personal meditation on the nature and meaning of suffering.An adequate explanation of suffering is perhaps the most intractable issue in the study of religion and philosophy, and the answer to the question "Why me?" has eluded not only those who are the victims of suffering, but those who sympathize with them and try to understand and explain their suffering. In this highly personal account, Arvind Sharma shares his story of becoming the victim of a severe road accident and his gradual recovery from a fractured knee, which included a hospital stay, surgeries, unexpected setbacks, and a lengthy process of rehabilitation. In the second and most substantial part of the book, Sharma attempts to intellectually come to terms with his experience and to reflect on how the experience of suffering in one form or another is a universal condition of human existence.

Most of the time, people find it difficult to abandon their houses, relatives, fields, and granaries without grave risk of loss. Unseen or unpredictable forces do not give a person much choice. He had always felt a sense of belonging to his village, no matter where he lived. Coming back home from an alien place, he should have felt a sense of elation, but times had changed, and so had the circumstances. An empty home filled with loneliness waited for him. Only events from the past and shattered dreams accompanied him on this journey.

The concept of religious freedom is the favoured modern human rights concept, with which the modern world hopes to tackle the phenomenon of religious pluralism, as our modern existence in an electronically shrinking globe comes to be increasingly characterised by this phenomenon. To begin with, the concept of religious freedom, as embodied in Article 18 of the Universal Declaration of Human Rights, seems self-evident in nature. It is the claim of this book, however, that although emblematic on the one hand, the concept is also problematic on the other, and the implications of the concept of religious freedom are far from self-evident, despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing.