ES 225 Unit 1 Complete PDF

VALUES Meaning and Definition of Values The wide array of choices a person has when he/she faces a critical situation, represent the values possessed by him/her. These values are a major determinant of how an individual behaves. Values display an individual's ability to choose between right and wron...

VALUES Meaning and Definition of Values The wide array of choices a person has when he/she faces a critical situation, represent the values possessed by him/her. These values are a major determinant of how an individual behaves. Values display an individual's ability to choose between right and wrong. An individual's conduct, thought process, level of motivation, and personality traits clearly reflect his/her values. These are inculcated in such a manner that they stay with an individual for long-term. According to Milton Rokeach, "Values are global beliefs that guide actions and judgments across a variety of situations". According to Stephen P. Robbins, "Values are specific mode of conduct or end state of existence is personally or socially preferable to an opposite or converse mode of conduct or end-state of existence". According to Eduard Spranger, "Values are constellation of likes, dislikes, viewpoints, inner inclinations, rational and irrational judgments, prejudices, and association pattern that determine a person's view of the world". Characteristics of Values The following points highlight the nature or characteristics of values: 1. Culture's Integral Part: People need to follow the culture practiced in their respective societies. Values along with ideas and attitudes constitute culture. All these factors influence the way an individual conducts himself/herself within a societal framework. 2. Learned Phenomenon: Being a member of a particular community, the values must be learnt by human beings unlike animals. The humans are expected to behave and react in a certain manner in response to different stimuli under particular cultural fields. 3. Taught: Values need to be taught through certain institutes or specific bodies throughout generations. The first and foremost teaching takes place in one's own family followed by schools, religious institutions, cultural groups, etc. 4. Social Phenomenon: In society, several individuals share their cultural practices and values. Culture is not an individual behaviour, nature, or perception. It consists of behaviour of an entire group, and social pressure leads to formation of these groups. 1 5. Reward for Acceptable Values: Society tends to appreciate and promote acceptable values but when these values do not meet the biological needs of society members, they are rejected completely and become unacceptable. 6. Values are Adaptive: Various groups in the society adapt values slowly. In a situation where any culture or value is confined to a specific group, other groups tend to introduce a new value system for themselves which is based on a revolution. Unlike revolution, the adaptive process takes place slowly and steadily in the evolutionary process. Types of Values Values can be divided into following categories under Rokeach classification: 1) Terminal Values: The ultimate goals of an individual are represented by terminal values. These goals may be security of family, status, sense of achievement, luxurious life, etc. In case of organisations, the terminal values are accountability, creativity, perfection, moral values, qualitative services, economy, and revenues. For example, increased revenues may be an important aspect for organisation, but the terminal values should have long-term existence in order to serve the customers over a long period of time. Therefore, it can be concluded that terminal values are those long-term critical objectives of an individual which he/she wants to achieve in life ultimately. 2) Instrumental Values: The ways or methods used by an individual to achieve the desired objectives are known as instrumental values. These can be truthfulness, trustworthiness, honesty, clarity of goals, determination, or imagination power. The instrumental values adopted by organisations are respect for customs, alertness, hard work, being economical, innovation, being ethical, fairness, risk-taking, and setting high qualitative standards. Instrumental values are a set of behaviours which are utilised to achieve the ultimate lifegoal. In other words, these values act as a guiding force for an individual's behaviour in achieving the ultimate goal. Classification of Values Another classification describes the following types of values: 1. Human Values: Human values are honesty, peacefulness, affection, truthfulness, trustworthiness, i.e., values which are generally expected out of each and every individual. 2 2. Social Values: The values practiced and followed within a specific society, group, or culture by individuals having common requirements and interests are known as social values. These values are aimed at welfare of society. Social values can be mutual harmony, acceptance, patience, respect, understanding, assistance, etc. 3. Business Values: To meet the customer's needs and to satisfy them, businesses follow certain ethical and fair practices which are known as business values. Business values ensure transparent and fair business dealings. These also include sensible profit earning and working under the legal framework. Businesses must not indulge into any kind of unfair and unethical practices which prove detrimental for business as well as the stakeholders. 4. Community Values: Community values are recommended by specific institutions, ethnic associations, community clubs, etc. Most prominent of these recommendations come from 'Gram Panchayats' in rural areas. These values are designed and practiced for well-being of communities. 5. Family Values: The mutual behaviour expected from children towards their elders and vice-versa comes under family values. These values encompass the relationship between family members and the level of respect for each other irrespective of being a nuclear or a joint family. 6. Professional Values: The values prescribed for various professionals for their ethical conduct, morality, and good behaviour with clients are termed as professional values. 7. National Values: With the aim of spreading national peace, unity, and maintaining harmony among different communities, the citizens of a country have several rights and duties. These are collectively known as national values. When there is religious harmony and acceptance in the country, the country's image is enhanced along with its citizens'. 8. Secular Values: Secular values treat everyone equally irrespective of the caste, religion, and superiority. These values are practical in nature and are based on scientific facts rather than religion-based discriminations. They judge the person as he/she is and not based on which religion he/she belongs to. 9. Spiritual Values: Spiritual factors have a significant effect on a human being. These factors refer to the emotions, vibes, and soul embedded in one's inner self. In spirituality, an individual works with complete dedication to satisfy or fulfil needs of others. A manager must be able to assess the good as well as bad impacts of his/her decisions or activities. Therefore, spiritual values enhance the conscious level of an individual. 3  Importance of Values Following points highlight the importance of values: 1. Develop Thoughts: Positive values help an employee to develop his/her thought process which in turn enhances work performance. On the other hand, low value levels adversely affect an employee's career and lead to punishment at times. 2. Enhance Motivation Level: Values play a crucial role in determining the rewards an employee deserves. Irrespective of the monetary or non-monetary nature of rewards, employers give due attention to what the employees prefer. The entire motivation system is linked to values. A smart manager has a deep knowledge of these values and executes them while planning to motivate the employees. 3. Guide Behaviours: The patterns of behaviour and beliefs followed by individuals and organisations are guided by value systems. Mere preaching of values is not enough until it is practiced and imbibed. In an organisation, values create loyal and content workforce. Thus, values form a basis for principles, beliefs, and behavioural patterns. 4. Help in Bringing Change: Organisations are united through values. Values also facilitate organisational change when they are re-assessed and brought in line with the organisational objectives. This practice has already transformed several individuals and organisations. 5. Drive Positive Attitude: Being the most fundamental building block of attitude, values are kept in mind by the manager while designing and implementing policies and procedures. When values are congruent to the organisational objectives, the employees as well as the organisation strive towards success together. On the other hand, non-alignment of values leads to dissatisfaction and performance goes down. Employees who are determined and completely dedicated expect rewards and want to be evaluated on these grounds. If rewards are given just on time spent in the organisation, they are demotivated. 6. Build Positive Image: A value-based organisation has a strong goodwill in the society and among those who recognise the organisation just by its value system and not its field of operations. This goodwill goes a long way in benefitting the organisation. 7. Reduce Conflicts and Improves Decision-making: An organisation with right values is less likely to face conflicts among the employees. Also, more beneficial decisions are expected out of a value driven, fair, and honest manager. 4 Developing Value System in Indian Organisation The value system is the foundation of any cultural system. The value system indicates the core beliefs of any culture which influence its behaviour and the way it strives for output. This has created over a passage of time. A value system is observed as an eternal perceptual framework that affects the way an individual behaves. They are nearly same as attitude. The only difference is that they are everlasting and deep rooted. The value system is made up of a hierarchy of values like freedom, honesty, self-respect, equality, obedience, etc. According to Keeling and Kallaus, "Value system is the sum of our moral and social perceptions of those things that are intrinsically desirable or valuable. What we then perceive as valuable is determined by factors such as our education, our personality, our experiences and the situation in which we find ourselves". A value system refers to a set of integral ethical considerations which govern the personal traits and the cultural outlook of a country. When the value system is concrete and well designed, then it assumes as the form of a moral code or binding. The Indian value system differs from others in the sense that it is governed by a certain school of thought where the orientation of life was towards rituals and non-pragmatic methods of judgement. Previously, the Indian values laid lot of stress on values, like, respect for elders, the shunning of excessive greed, maintaining peace with our neighbour, etc. On the other hand, western societies give a lot of importance to the role of the individual. Indian society looks at the society more. An individual is subservient to the needs of the society. He needs to take care of the needs of his family. Hence, even though there is lot of diversity in India in terms of social and cultural norms, there is still a common value system which lends a common perspective to all Indians. ****Indian Values for the Workplace**** Indian organisations are characterised by the following value systems: 1. Cooperation: Co-operation is given a lot of importance in the Indian setting. This value system flows from the past when this trait was necessary for the success of the group and family entity. Since there is strong goal congruence between the group, thus, it is difficult to find conflict within the group members. 5  The group also lends a certain social security. Individuals can seek solace from the group. At the same time, they can also improve any weak areas. This can be seen in many tribal communities, where decision making happens through a process of consensus. 2. Group Harmony: There is lot of importance which is given to the group and achieving synergy within the group. Indians generally have lesser self-esteem and seek to get recognition within the group. In other words, the orientation towards task is less than that of personal orientation. The society thus, is not geared towards individualistic pursuits. 3. Modesty: Indian society gives a lot of importance to modesty. An individual should maintain modesty, even when he/she achieves something or done something right. The behaviour which fascinates the attention of others is not encouraged. The society likes people to be frugal. In India, parents and children cannot boast or talk loudly about their several awards and achievements. 4. Respect for an Individual's Dignity: The society gives a lot of importance to the dignity of the individual and his freedom. It is not right to control the actions or thoughts of one's fellow beings. Similarly, one should not try to interfere in the lives of others or pass unnecessary value judgements on the way they are living their lives. The younger generation should respect the older generation. One should not be too free with advice also. Advice should be given only when the other person asks for it. A manifestation of this value system can be seen in the fact that Indians don't like too much of outside interference. Though, we enjoy excellent relations with all the major powers in the world, we like to solve our problems on our own. 5. Patience: Indians are patient a lot. They are willing to wait for things to happen. This can be seen in the manifestations of art in the Indian culture like "chikankari" or beadwork, which requires the person to be patient for a sufficiently long time. This trait is often not appreciated by those who have been taught to be constantly active. 6. Generosity: The Indian society gives a lot of premiums to "daya, daan" or generosity. There is a strong belief within Indians that wealth should be shared with the less fortunate in society. Our society has always respected generous persons more than those who have been extremely wealthy. The idea of generosity is also given a lot of importance by other cultures. However, this value often contradicts with those value systems which are strongly geared towards personal ownership and growth. 7. Indifference to Ownership: The Indian society does not attach great importance in the attainment of material pleasures. In the past, the society had a very bad opinion of people 6  who used to gather material wealth unnecessarily. Society viewed such people with derision and fear. This belief is still shared by many Indians, who regularly give away a substantial part of their belongings to others. It can also be seen in the act of honouring others through gifts of shawls, blankets, and even money at public functions. 8. Indifference to Work Ethic: The western concept of all engrossing work is a curse to most Indians. As, the society did not pay much attention to accumulation of wealth thus, an individual should work to fulfil their real or instant needs. The obsession with work is not seen in Indians, and they did not follow any stiff work schedule. Indians often get frustrated when they are forced to work in an environment which has a greater emphasis on work. This is a trait or value system that Indian needs to understand and inculcate. 9. Moderation in Speech: Indian society does not look favourably at people who speak unnecessarily. The gift of the gab is not appreciated. Even in modern day India, there are many people who find the practise of saying Hello, Hi, Good Morning, or Good Night, an unnecessary activity. Indians give a greater importance to the emotional bonding than the verbal part. Behaviour is the medium through which Indians like to exhibit their feelings rather than words or speech. The language also needs to be tempered in the Indian context, especially when speaking to elders. The choice of words therefore, needs to be looked into. Sometimes, this leads to a perception that Indians are reticent or not forthcoming enough. Especially, where comparisons are made with other cultures. It can also lead to a perception that Indians are not engrossed enough in the workplace. As a rule, Indians withdraw into a shell when someone asks too many questions. This nature of Indians often leads them to be categorised as unsocial by people of other cultures or value systems. 10. Careful Listening: In the Indian context, the art of listening is given a lot of importance. As a result, Indians have mastered the art of listening. They have developed a keen sense of judging the speech of others. They can thus, easily discern patterns of falsehood. The listening skills are also a result of the fact that for centuries, knowledge has passed from one generation to the next, through the oral route. If Indian students are imparted education in the non- Indian way, then this can be a cause for dissonance. The traditional strengths of active listening and oral communication can actually get distorted, if they are not practised by the current generation. Hence, many modern methods of teaching may not be in synchronisation with the Indian value system. 11. Careful Observation: Indians have a very keen sense of observation. They can discern verbal as well as non- verbal cues. Indians don't normally give vent to their feelings through speech. Their preferred manner is through their behaviour. Since, Indians are not very 7  vociferous, they are often labelled as being shy or withdrawn. As a result, the special observational powers that Indians have, is not utilised completely. 12. Dedication: The hard work or dedication that employees put in goes a long way in the sustenance of an organisation. Organisations normally prefer employees who are dedicated to those who may be brilliant but don't fit the culture of the organisation. In other words, organisations like their workers to be dedicated. 13. Integrity: It is also necessary that employees have a high sense of integrity. For example, it is necessary that an employee who is working at the cash counter should ensure that the cash is balanced at the end of the day's transaction. This could also mean that not making changes in the expense report or not to make efforts to hide a sales account from the fellow workers. 14. Accountability: Employees also have a high degree of accountability for their actions. They need to give the best output in the allocated time and also adhere to the rules and standards of the organisation. They also need to take responsibility for any actions that are not beneficial to the organisation. There is thus, a great degree of responsibility on the employees of an organisation. Values in Business Management The roots of the term 'Value' is in French language which means 'Valoir'. Valoir refers to advantage, importance, worth or usefulness of a particular thing. The concept of value is less absolute and more relative. A value is a rigid belief over which a person reacts as per his/her own will. The personal values of an individual determine his/her attitude. Therefore, what is right or wrong and what is good or bad is understood by values. The personality and behaviour of an individual is determined through beliefs which are shaped by values. In other words, it can be said that values determine beliefs, personality, behaviour, attitudes, and perceptions. The decisions and actions which an individual take based on his/her belief or principle is called value-based management. Different organisations have different set of principles and beliefs. The correct and proper decisions of an individual or group are value-based management. The societal values are represented in the operations of a business. The administrative task that a manager performs is shaped by the values possessed by the manager. At the time of measuring the performance of the employees, value system of manager plays a very significant role. Also, there must be compatibility between managerial values and functions of planning, organising, directing, controlling, etc. 8 The wisdom and knowledge of economists and leaders form the basis of values in every society. Value comprises various components which can be: a) Integrity b) Honesty c) Selflessness d) Compassion e) Tolerance ******Need for Values in Management***** Two major goals that justify the development and survival of an enterprise are happiness and harmony among humans. Although one may attain remarkable material prosperity but might not attain the aim of happiness. The need for Indian values in management can be described with the help of two examples: 1. Exploitation of Nature: There has been remarkable industrialisation possible because of rapid growth in technology and science. However, nature has been heavily exploited in the process. The human beings have been in misconception that they can exploit the resources at their own free will. Nature and human beings are dependent and connected with each other. Hence, nature cannot be exploited by humans for their pure self- centred needs. The explanation of exploitation of natural resources just to satisfy our desires and greed cannot be justified, when it is unethical to exploit human beings in today's world. The exploitation of nature can be prevented by only value-based management. 2. Man-machine Equation: In the earlier period, man was considered as an element of machine and commodities which can be bought, used, disposed off or sold. Whereas in the 21st century, greater emphasis has been laid on human welfare and therefore, man is considered as human being and as an asset. It is now believed that humans possess lots of potential which can be channelised for attaining excellence and better performance. The old concept of man as a component of machine will be changed through value-based management. Now, men are not considered as slaves but are rather controllers and operators of machines. ******Values for Managers in India****** In an organisational environment, the managerial values can be categorised in the following parts: 9 1. Physical Values: Following are various physical values: a) Accuracy: The carefulness, correctness and conformity with the details in regard to work. b) Cleanliness/Hygiene: Cleanliness of office equipment, customer service areas, desks, bathrooms, production and warehouses facilities, finished product inventory, raw material, etc. c) Best Use of Resources: The aspiration and capability of the organisation to enhance its performance by maximum utilisation of its present resources like, monetary resource, time, inventory facilities, personnel, material and equipment, etc. d) Orderliness: Maintaining offices shelves, drawers, file cabinets, weekly or daily plans, paperwork, priority of work, and phone numbers. e) Punctuality and Timeliness: Coming to work, returning from breaks & lunch, attending meetings, replying to letters and phone calls, paying bills, etc., at stipulated time. f) Quality of Products and Services: Quality aspect is valued in respect of demonstration, timeliness, lifetime, choice value, speed, usefulness, appropriateness, recurrence, politeness, sociability, etc. g) Regularity: Consistency of reports, sales calls, meeting, performance assessment, etc. h) Responsiveness: The way the organisation, people, and systems, etc., respond to a necessity connected to the organisation internally or externally. i) Safety: In production and research facilities, conveyance for employees, office, warehouse, customers and dealers. 2. Values in Business/Organisational Values: Following are various organisational values: a) Accountability: Answerability of employees, departments and divisions, regarding performance, outputs, difficulties, etc. b) ii) Communication: Horizontal and vertical communication in the organisation with dealers and clients in respect of appropriateness, honesty, appropriateness, unambiguity, correctness, and frequency. c) iii) Cooperation: Among departments and employees concerning structure, function, and strategies. d) Coordination: Among parallel departments concerning structure, function, and strategies. Complying and acting as per the rules, policy, ethics, standards, procedures, schedules, structure, etc. e) Freedom for Initiative: To give suggestions, make plans, take decisions, operate or change actions, etc. 10 f) Integration: For uninterrupted operation vertically between various levels of the organisation regarding strategies, preferences, and decisions. g) Standardisation: In respect of communication, performance, orientation, recruitments, procedures, training, reports, forms, assessments, equipment, etc. h) Systemisation: In coordination, marketing, reporting, communication, research, sales, engineering, customer services accounting, promotion, production, recruitment, training, etc. 3. Psychological Values: Following are various psychological values: a) Continuous Improvement: The aspiration and capability of the organisation to formulate and include measures to develop itself. b) Creativity: In respect of new ways of production, new ways to utilise the technology, new ideas, new structure, new marketing tactics, new products, new ways of financing, etc. c) Customers Delight: Focussing on different tactics to make customer delighted. d) Decisiveness: In planning, problem-solving, implementing strategies involving dedication and quickness to the decisions once decided. e) Develop People: The capability of the company to develop many employees who are giving their services and time in it. f) Agreement: The environment and communication among departments, employees, structure, divisions, policies, activities, rules in the organisation and among these components and outside environment, vendors, community laws customers, etc. g) Innovation: The wish and capability of the organisation to undertake new projects by identifying new prospects. h) Integrity: Doing what one has assured, honest agreements, promise, no frauds, etc., with customers, dealers, government, employees, etc. i) Respect for the Individuals: In formulating structural framework, implementing guidelines, policies and rules, taking decision, etc., concerning health and safety, feelings and self- esteem, and opinions of people. j) Service to Society: To develop products and services which fulfil the actual psychological, physical, and social requirements of the customers and develop environment friendly products that can be used for social welfare. ******* Role and Importance of Values in Management****** Following points highlights the role and importance of values in management: 11 1) Development of Employees: Value system can be used by managers for the overall development of their employees. Values encourage vision. Value helps in the development of knowledge and moral growth of employees. 2) Motivation: Values can play an important role in awakening a person's hidden talent. Ethical and right values are required in an organisation to motivate oneself and others. Values provide the necessary support for staying motivated at all times, regardless of how demotivating or difficult the circumstance may be. 3) Underpin Managerial Behaviour: Values study is critical to understanding management and organisational behaviour, and managers' value orientations are at the heart of this. 4) Determine Behaviour: Values underpin and, to a considerable extent, influence organisational behaviour. As a result, the manager can influence employee behaviour in the desired direction. 5) Assists in Change: Values unite organisation. When values are re-evaluated and brought in accordance with the organisational structure's goals, organisational change is promoted. Several individuals and organisations have already been transformed as a result of this practice. 6) Determine Attitudes: Values serve as a foundation for understanding attitudes, motivations, and perceptions. 7) Promote Leadership: Managers practise 'value-based leadership'. They can be effective leaders if they apply spiritual ideals to their management responsibilities. 8) Bring Creativity: By adhering to several ethical values, managers may remain creative in uncertain and ever-changing circumstances. Many traditional values aid in the development of cognitive capacities, resulting in a different perspective on problems and situations. 9) Managing in Borderless World: Business and management are no longer bound by national borders but are really global. Various international governments do not regulate managerial tasks and decisions. Managerial responsibility is stronger than ever in many "lawless lands." As a result, value-based management has become a must. Managers must act in accordance with moral and professional standards, not just laws. 10) Involve in Managerial Goals: Values are widespread because they influence purpose, aim, and adjective selection. Individual behaviour should be planned, organised, and controlled in a way that is congruent with managers values. 11) Guide to Life, Profession, and Character: Employees and managers character is determined by moral, ethical, and professional values. They are in charge of their job and their lives. As we serve our countries, they should influence the true character of our lives. Value can become the foundation for its member's actions. 12 12) Personality Development: Managers stay interested in helping their employees and co- workers build their personalities. A variety of factors combine to form one's personality. However, moral and fundamental values selection is critical since values supply thoughts, the proper desire, and the enthusiasm to change in the right way. Value Based Organisation An organisation having a living, breathing culture in which all employees share core values is known Value-Based Organisations (VBO). Whereas traditional structure is more machine-like in nature and focused on an authoritarian relationship or a strict organisational structure. In this type of organisations culture is shaped by a clear set of ground rules forming a basis and guiding principles for decision-making, actions, and a sense of community. Employees find congruence between their personal values and the organisation's values in a values-driven culture, thus resulting in a cohesive and motivated workforce. When an organisation and leadership demonstrate and practice values they preach, they set an example. Strongly held value systems are resistant to change; but they are willing to alter their strategy or change their minds in response to external forces such as competition or the economy. A culture or purpose-built on deeply held values will be more stable over time, defined by productivity and staff commitment. Employee engagement, productivity, and relationship with customers and other stakeholders will all benefit from developing a values-based organisation, and the collaborative culture that emerges will help the company achieve its objectives faster. Transformation to a value-based organisation requires long-term planning. It requires the development and implementation of communication and engagement strategies. When organisations core values guide their decision-making and behaviour, the outcomes trickle through to the bottom line. Benefits of a Values-based Organisation Following are the benefits of value-based organisation: 1. It is good for Productivity: A values-based organisational culture improves team morale and satisfaction. Employees grow more excited about their work and prouder of their contribution to the company's success as they become more in sync with the organisation. As a result, their thinking is more productive and creative. The result is enhanced customer satisfaction, which is the most crucial goal of every business. 2. It Fosters Positive Working Relationships: Open communication is encouraged by a common goal and shared values. As a result, there is improved internal communication and 13  understanding. Consequently, it results in greater harmony and information exchange within groups and departments, resulting in more productive working relationships. 3. It Empowers Employees: Within organisations, values-based leadership sets an example. Employee's confidence rises as they become more engaged in their work, and they become more adaptable in their attitudes and receptive to strategic change and market issues. They are also more imaginative and ingenious when it comes to seeking answers to problems because of their desire. 4. It Grows Customer Satisfaction: Employee satisfaction is inextricably linked to customer satisfaction. It is the difference between dealing with someone who is just going through the motions of their job and someone who's on a personal mission to provide solutions that check all the boxes and address all your concerns. Customer satisfaction can only improve because of this. 5. It Impresses Partners: Improved performance management and efficient management systems are the results of value-based culture. Not only this will result in increased level of trust and capabilities in the organisation but will also enhance the goodwill of the organisation. The reason behind the success of value-based organisation is its capability to encourage a common sense of purpose among all employees. Shared values provide guiding principles that can be applied while performing tasks. These values are critical for a great team spirit, personal accountability and better decision-making. 14  HUMAN VALUES Introduction Human values are applicable everywhere irrespective of one's religion, location, culture, caste, etc. They induce the individuals to develop a long-lasting bond with each other and let peace prevail. Human values develop a feeling of acceptance for others in the society or community. Some of the significant human values are: 1) Courteousness, mutual respect, acceptance; 2) Loyalty, fairness, trustworthiness, unity; 3) Transparency, paying attention, recognition, consideration; 4) Amity, affection, love, sympathy, concern. According to Schwartz and Bilsky, "Human values are the standards that serve as guiding principles in a person's life". According to David of et al., “Human values can be seen as abstract principles that underpin attitudes toward more specific objects, such as immigration". Characteristics of Human Values To achieve economic prosperity the following characteristics of humanistic values are essential: 1) Secular, Democratic and Pluralistic: Humanistic values should be made from the people's point of view. Values must not only be dedicated to people, but it should also be made for their welfare. These values must contain some special qualities like, integrity, trustworthiness, independence, humanity, compassion, justice, accountability, truthfulness, etc. Further, when people live together in society or community for a long time, they discovered or developed some standards, and the humanistic values must reflect these general standards. Values that have been derived should be based on logic, science and art. It should emphasise on justice, fairness, and mental and physical well-being of humans which should further aim at providing freedom to a person without obstructing the freedom of other individuals. In case of issues prevailing at either international, national, local or personal levels, humanistic values assist in practicing cooperation and living peacefully by discarding the use of violent means for resolving these issues. Humanistic values consider various religious and cultural diversities as well as individual creativity. It disregards those political or religious ideologies which try to suppress others and show their supremacy. Humanistic values continuously try to surpass social, political and religious discriminations and try to integrate moral and ethical values which benefit all. 2) Universal or Global: Humanistic values must not restrict itself to the boundaries of a particular nation, religion, race, creed, or culture and should go above all. Only a global humanistic value system holds the capacity that can be transferred to the coming generation. By attaining global values that admits the duties and responsibilities of the people and communities around the world, realising the vision for worldwide unity can be made possible. Since, humanistic values are wide-ranging or pluralistic, hence, having an essence for tolerance is essential need. Here tolerance neither implies neglecting the behaviour that disrespects the freedom and rights of others nor does it imply neglecting the injustice, cruelty, and disrespect towards any person. 15 3) Based on Familial Ethic: As per humanistic values system all human belongs to single family and hence, they must hold such a humanistic value as a family that surpasses the limitations created by nation, gender, religion, caste, creed, etc. People are following nationalism and separatism from very long ago and humanistic values suggest avoiding them because it generates differences among masses and becomes the reason for conflict. Humanistic values accept different beliefs, traditions, social agendas, etc., and hence it holds completeness which goes much beyond conflicts of religion and politics. Further it focuses on what makes human being united rather than focusing on what divides them. People must concentrate on adopting good traditional, moral principles which can further be added to the familial humanistic value system. For the modern humanistic value approach, it is very important that unity of human family must be based on scientific logic. These values should be taught and accepted at all levels - nationwide, worldwide, religious teachings, schools, families, etc. Additionally, these teachings must be good enough to answer all illogical and non-scientific myths given traditional non-scientific generations. 4) Supports Brotherhood: One of the characteristics of human values is that it should support brotherhood. For the global survival it is required that everyone should treat others as the member of their extended family. This means we should care about welfare of one another. Therefore, only statements regarding the safety and values of human life are not sufficient but people must commit towards creating a safe environment which is free from any kind of conflict, violence, tyranny, etc. At individual or family level, it becomes obligatory responsibility of every individual to practice and spread teachings of humanistic values that emphasise on having a peaceful world for all where resolving problems through consent and support become easy. In this family each member must implement his/her entire effort to provide safety, and this could only be implemented as a result of care. However, there are chances that even after such a sense of protection and care, some issues or dispute may arise in family but in no case violence among members serve as a solution. To bring improvement in the aggressive characteristic like, rising cases of child abuse, spouse abuse, child abandonment, etc., within an individual family, families must be re- educated and re-directed. Abuse could be in any form like physical, verbal, psychological, etc., and no form of abuse could be neglected, and the person found guilty should always be held accountable for the abuse and must be given punishment. When a person who usually abuses people, loses his/her secret to public then he/she becomes the sign of immorality among the public and that person not only loses his/her image, but he/she also becomes an example which people know should never be followed. Different centres for refuge must be established to provide counselling, food, shelter, etc., to those who have faced any such case of abuse. These centres must be established until all the people throughout the world become aware of ways other than violence for settling disputes. 5) Humanistic Values can be Taught: Formulating humanistic values is not enough, the next requirement is to make people aware of these values and think of ways to persuade people to adopt them. One of the solutions to this problem is education. The word education has been derived from Latin term educare which means 'to lead out'. Here, the term leading out means to break the barriers to bring humanistic values-based growth. It also takes humanistic values into a zone from where a person can identify and reach to new ethical horizon. Further, common beliefs which must be dedicated to standards included by humanistic values and optimism, must be appealed by the education. 16 Trans-Cultural Human Values in Management Those beliefs through which people around the world relate to each other are known as trans-cultural values. These values are the result of social changes which occurred due to diversified culture, higher mobility, globalisation, etc. The differences in trans-cultural human values hinder effective communication process, since individuals involved here come from different multicultural backgrounds. In modern world business, values and trans-cultural practices have gained much significance. When business culture and managerial values work together, they facilitate cross-cultural business practices in performing different tasks by employing effective strategies which help in successful completion of these tasks. When an organisation operates internationally then cross-cultural abilities, skills, knowledge, experiences and technology deliver better results. An organisation can gain success by creating harmony between managerial practices and societal values. Higher education institutions serve as a source for learning multicultural aspects in the global scenario. In the process of trans-cultural competence an individual seeks multiple ways for observing, accessing, believing and finally overcoming the actual issue in order to negotiate with cultural diversity prevailing among nations. The trans-cultural values are universal in nature which means they are same across the world. These trans-cultural values exist globally and the presence of these values in an individual makes him/her a good manager. Within an organisation these values deliver multiple benefits. Below mentioned are some of the important transcultural values which are followed by different managers: 1. Faithful behaviour toward employees and workers, 2. Team-spirit 3. Clarity in goal, 4. Self-control, 5. Motivational character, 6. Unbiased, 7. Responsible attitude towards society, 8. Transparency in transactions, 9. Capacity to handle role of interpersonal manager. 17 Relevance of Transcultural Human Values in Management Referring to above discussion, we can say that in present day organisations, it is essential for the managers to equip transcultural human values. Hence, the management should work towards developing transcultural human values among their managers. To raise the organisational position from societal point of view, values such as cooperation, discipline, integrity, motivation, etc., plays an essential role. Following are the points that reflect the significance of transcultural human values in management:  Credibility among Stakeholders: Stakeholders (customer, employees, suppliers, shareholders, government, etc.) are those people who are directly or indirectly affected by the organisation's decision. Hence, in order to maintain the credibility among the stakeholders, the management needs to have transcultural human values.  It Corresponds to Basic Human Value: Transcultural human values go hand in hand with the basic human values. Values like fair practices within the organisation, fairly treating all employees, giving required consideration to employees' interests, cooperating with members, equally distributing the responsibilities and opportunities, etc., are part of basic human values needed for organisation's progress.  Helpful in Decision-Making: Transcultural values helps in better decision- making. These decisions are related to the interest of organisation's goodwill, employees and general public. While making decisions, economic, ethical, and social aspects are taken into consideration.  Profit Earning: The companies which follow transcultural human values earn good amount of profit. These companies may incur loss in short run but in long run they will surely achieve success.  Management Credibility with Employees: Transcultural values act as a common link to bring leadership and employees together. When employees support values, they create an atmosphere for common objective, culture and values.  Clear Objectives: The objectives of the organisation should be clear so that it can be easily understood by everyone. When the objective is clear and is even understandable by lower- level management, then it will help them to achieve organisational goal effectively. The clarity of objective has a positive impact on the performance of employees at lower level 18  management and it also helps employees in minimising conflicts and misconception in organisation. Such clarity in objectives can be attained by inculcating transcultural values.  Self-Discipline: Unless a person is not having self-control, he/she cannot control others. At the time of decision-making a manager should have calm mind and self-discipline. Self- discipline includes proper use of working hours, being punctual, not to waste other's time, etc., and a manager should possess all these human qualities. Thus, before expecting discipline from others a manager should initiate to follow discipline. Swami Vivekananda Introduction Swami Vivekananda was also known as Narendra Nath Datta in his pre- monastic life. He was born on 12 January 1863 in a prosperous family of Kolkata. Vishwanath Datta, father of Swami Vivekananda, was a popular attorney with wide range of interests. Bhuvaneshwari Devi, his mother was a lady with deep devotion and strong character. Narendra was good in gymnastics, music and studies. He had a broad knowledge of various subjects by the time he graduated from Calcutta University, particularly Western philosophy and history. In the history of Indian education, Swami Vivekananda is a well- known philosopher and educationalist. His concept of life has inspired his educational beliefs and thoughts. Swami Vivekananda was a follower of Vedanta philosophy, which holds that the ultimate objective of human life is to achieve "Unity with the Creator." As per Swami Vivekananda God dwells in the hearts of all people. As a result, the highest form of worship for God is service to others. According to Swami Vivekananda ‘Education 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'. According to Swami Vivekananda, one idea stands out as the centre of all ethical system expressed in various forms, namely doing good to others. The guiding motive of mankind should be charity toward men and charity toward all animals. Lessons and beliefs of Swami Vivekananda stressed on different facets of religion, youth, education, faith, character building as well as social issues relating to India. Swami Vivekananda emphasised to provide the public only positive education, because negative thoughts deteriorate men. Swami Vivekananda told if young boys and girls are encouraged and are not unnecessarily criticised all the time, they are bound to improve in time. 19 Swami Vivekananda gave fresh meaning and purpose to political philosophy, and he was deeply founded in tradition in proclaiming that human service was service to God, and that one should recognise Janardana, God, in Janata, the people. The causes of egalitarianism and socialism were reinforced by Swami Vivekananda. He declared that the future ruling class would be the working class. Swami Vivekananda's Philosophy of Character Building The issue of building a strong character among the youth is one of the important themes of Swami Vivekananda. He encouraged educational system that focuses truly on making man. To facilitate human and national development, man-making education was emphasised by Swami Vivekananda. He believed that for character and vocational development man making education is integral. Building a person with full of morality should be the main purpose of education. He stated that education without character is like a flower without fragrance. Education system that does not acknowledge this is self-destructive. Any man's character is nothing more than the sum of his tendencies, the sum total of his mental bent. Every action we take, every bodily movement, and every thought we have leaves an imprint on the mind-stuff (everything inside the mind). The aggregate of these mental impulses determines who we are at any one time. The totality of these impressions determines a man's character. As per Swami Vivekananda, if positive impressions prevail, the character becomes good, and if negative impressions prevail, the character becomes evil. As per Swami Vivekananda, following are the three elements that are required to make a man and nation great. 1) Believe in the goodness of God's powers. 2) There is no jealousy or suspicion. 3) Assisting everyone who is attempting to be and accomplish their best. As per Swami Vivekananda, in order to learn to work together for the greater good, overcoming envy and conceit is necessary. He stated that a person can overcome all the obstacles when there is purity, patience, and perseverance. According to Swami Vivekananda, the only way to achieve success is through patience and consistent work. Character Formation and Vivekananda As per Swami Vivekananda, the foundation for self-development is character. Building up good character among students is the primary aim of education. This is dependent on the individual's personal values. As a result, presenting high values to the students is necessary for an educator. Being an excellent example of good character is the best way for a teacher 20 to build students with excellent character. Teachers in the old Indian educational system used to give high values to students, who then imitated these values to the best of their abilities. Following are the key rules or principles that were proposed by Swami Vivekananda for the development of character in students. 1) Hard Work: Character development necessitates a lot of effort. People who have always wished for all types of enjoyment are not hard working. The best teacher for character building is struggle. 2) Moral and Spiritual Values: Character formation also necessitates perseverance, purity, faith, submission and veneration, thirst for knowledge, humanity, etc. 3) Gurukula System: Gurukula system of education is a type of education system where relationship between the teacher and the student can be established. Thus, ancient Indian Gurukula system of education was favoured by him. In this type of education system, teachers are served by pupils, who in return help them to achieve knowledge. 4) Formation of Good Habits: Character and habits are closely connected. Character is expressed through habits, and good habits lead to good character. 5) Learning through Mistakes: In the process of developing character, the youngster should be permitted to make mistakes. His mistakes will teach him a lot. Errors are stepping stones on the path to becoming a better person. A strong will is a hallmark of a person of excellent character. 6) Will makes Men Great: Swami Vivekananda was an excellent instructor. His remarks had a magical effect on both men and women. Vivekananda urged people to develop their character and express their true essence, which he described as "Effulgent, Resplendent, and Ever Pure." Success and failure are part and parcel of an individual's life. There are days where we feel sad and there are days where we feel happy. In chapter 2 of the Bhagavad Gita, Shri Krishna brings this idea beautifully by stating that - The biggest challenge we face is in our inability to handle these periodic swings. A person with strong character can with-stand each absurdity of life. Upswings and downswings do not affect a person with strong character. He or she gains a higher sense of equanimity and can focus on his or her chosen field of activities without being distracted. This forms the basis upon which a society's prosperity is built. Swami Vivekananda's remarks best illustrate what a person with excellent character, a strong inner self, clarity of thinking, and purpose can do. He stated that "Even in my little existence, I have seen how good intentions, sincerity, and limitless love can overcome the world." 21 GANDHIAN PHILOSOPHY Introduction Wealth management is very straightforward. From the affluent individual's perspective, wealth management is simply the science of solving/enhancing his or her financial situation. An ace strategist, and equally brilliant, Mahatma Gandhi, the Father of the Nation, was the one whose ideas and strategies are even now followed by Indian corporate world. At this point in time when the Indian economy is finding it difficult to come within the range of 8 to 10 per cent Gross Domestic Product (GDP) growth rate, Gandhi's concepts are of significant pertinence to become an economic global force. In case of failure of every presently available technique, Gandhi reaffirmed the rules of the game to manage such a scenario. According to Prahalad, "Gandhi broke the tradition. He understood that you cannot fight the British with force. So he decided to change the game in a fundamentally different way. He unleashed the power of ordinary people, inspired women and men in the country to fight under a unifying goal. Resource constraint did not bother him. He aimed at a common agenda- Poorna Swaraj. That was the motivation". According to Gandhi, India should fundamentally alter its way of development. In those days, Freedom or Poorna Swaraj was crucial for our nation. Similarly, the present Government is unaware of the methods to be adopted for increasing the growth rate by 10 per cent or more or techniques to be followed for generating 10-15 million new jobs every year in the country. Gandhiji guided us towards the concept of 'clarity of goals' so the Government should devise new ways and means to tackle issues on similar lines. Mahatma Gandhi's basic principles of 'truth and non-violence' and 'non- possession' are the principal basis of his views on industrial relations. A cordial synchronism of capital and labour is implied by the principle of truth and non-violence. The Gandhian concepts of non-cooperation and trusteeship have been developed from these principles of 'truth and non-violence' and 'non-possession'. These ideologies form the basis to his model of trade unionism and industrial relations. Gandhian Philosophy of Wealth Management Concept of Satya (Truth) Concept of Ahimsa (Non-Violence) Philosophy of Trusteeship/ Gandhian Trusteeship Concept 22 The foundation of the Gandhian approach to management is the principle that a rich person does not actually have the authority to stockpile wealth merely for the self; an upright subsistence is the only right he has. The Gandhian approach in management is based upon the following three concepts: Concept of Satya (Truth) There are different meanings of the word 'Satya' in Sanskrit such as verity, factual, authentic, original, direct, candid, trustworthy, reliable, moral, ethical, righteous, gainful, effective and proper. The basis of Satya is to breathe, to subsist, and to survive. The characteristic of Satya is connected with a variety of gods and goddesses. The meaning of the word is the same in Gujarati language which has been presented in detail in various famous proverbs. Few examples of such proverbs include "satyamev jayate" which means truth always prevails and has a strong base; "satyano beli Ishwar" which means the ultimate power - God is the protector of truth; "satya tare chhe" which implies truth comes to light. Further, God always comes in the guise of truth is implied in the expression "satya-svarup". Gandhiji had comprehended that Satya or truth can be attained only with the help of complicated and intricate dialogues which usually had rational and cogent discussion augmented with political and emotional pressure. A valid reason is not sufficient for winning an argument on several instances as he knew people are strongly influenced by prudent arguments as much as emotions. This was the case where self-punishing or self- imposing retribution could be crucial, like fasting. There were many people who believed that Gandhi had a powerful emotional bond. Therefore, most of his fasts were aimed against such people. However, none of his fasts were used by him to gain any kind of political allowances or exceptions from the Britishers. According to Gandhi, such fasts were directed to those followers who loved and respected him to rethink them actions. Despite that non- cooperation, strikes, mass demonstrations, tax refusals, etc., were the ways usually adopted to generate extra political pressure. These options always intended to settle disputes by exploring for a common truth and avoid resentment. Gandhiji asserted that "all throughout my life, the very exhortation on truth and only truth has enlightened me to value and cherish the strength of compromise"; this called for an attitude of reciprocity and adaptability. This attitude was an indispensable share of satyagraha, a powerful weapon which he used against the Britishers. 23 Truth or Satya, one of Gandhi's elemental beliefs, is also known as God, a prudent consideration for Western world. Truth or Satya is the predominating proposition of the universe that bespeaks itself in every living being. Satya is particularly evident in human beings as a psyche, life force or self-awareness. The essence of all human beings is comprised of Satya, the human body is just material and is in itself delusive or fictive and therefore, fulfilment of bodily wishes and demands is devaluing as much as it illustrates an exception to the worldly and unreal. Satya always avoids all those wishes or wants for anything over just the basic essentials to survive in life. Western civilisation endures a virtuous and spiritual cliché as till now it is focused on the unopposed happiness of material desires. And therefore, considering all these dimensions Gandhi believes that Western modernisation is an inappropriate model for India's future growth and development prospects. All human beings are part of one whole, they do participate in Satya. Class, race, caste, religion, regional traditions, etc., are all external differences that are unrelated. Love is a unique befitting association between human beings. Gandhi pronounced that love is the code of our living and by love he implied what in today's times we often state as sensitivity/care, absolute practical concern for satisfaction and well-being of everyone. Such unconditional and compassionate love means non-violence and ahimsa as a proposition of political and social activities. Satyagraha, truthfulness and non-violent action according to Gandhi is ceasing of political and moral achievements with the help of ahimsa. Concept of Ahimsa (Non-Violence) The principle of ceasing from hurting others uses the classical Sanskrit expression 'ahimsa- non-harmful. Various religions such as Hinduism, Jainism and Buddhism consider ahimsa as their fundamental teaching. The Judeo- Christian concept of Golden Rule also makes use of ahimsa as an ethical proposition. This Golden Rule believes that we must not undertake those activities against people that we do not want them to do to us. The popular medical maxim absolutely conveys the message of ahimsa that "physicians should not cause any harm". It's been ages since the doctrine of ahimsa is known to mankind. A number of years before the Common Era, principle of ahimsa was initiated by the Jain religion of India. "Daya" is the active proposition of ahimsa referring to welfare, affinity and benevolence. Ahimsa means being concerned for sharing everything with a positive outlook with all living organisms; also fostering, looking after and serving them wholeheartedly. It 24 results in freedom from fear called "abhaya", universal general friendliness or amiability known as "maitri" and universal forgiveness or absolution understood as "kshama”. An additional aspect of ahimsa can be understood by one more primeval Jain scriptural axiom, "parasparapagraho jivanam" which implies all living species are confined together by interconnection and correlative support. This Jain proverb was later validated by the science of ecology. This facet of ahimsa makes us understand that by revering universal interconnection or dependence of all life one is avoiding any injury to the natural system and balance of Mother. Nature. People and other similar inhabitants should aim for achieving equanimity or self-possession known as "samyaktva" with a view to live his/her life as suggested by Gandhiji. This equanimity should be taken into account for both living, i.e., "jiva" and non-living, i.e., "ajiva" substances and objects. This promotes a belief of living and letting others live. The philosophy of ahimsa was religiously followed by Gandhi during his entire lifetime, and he also discovered power and virtue in several religions. For him, Islam indicated the feeling of brotherhood and esprit de corps as in no other religion. Once he said that his life was filled by splendour of the Sermon on the Mount and the Jesus played an exceptional role in his life. The way Gandhiji defined ahimsa indicated a profound deviation from Indian traditions and customs. He defined ahimsa as dynamic and spirited love contributing to service to brothers and companions which tranquilly disappointed and greatly distressed his countrymen. They felt aggrieved when they informed him that they were unaware about what ahimsa is and conveyed that till date what they were exercising was just an ineffective and negative adaptation of it. He is initiating the Christian philosophy of love was largely condemned. Few people explicitly rebuked him for producing a big and unwarranted 'righteous confusion' and falsifying and corrupting Hinduism. Gandhi could very well understand the gravity of feelings of his countrymen. His only intention of comparing between the positive (constructive) and negative (destructive) senses of ahimsa was to restore their confidence in the fact that he was completely aware and respected the different traditions followed in the country and was only 'expanding' them to satisfy 'requisites of a specific era'. He communicated that there was no immorality involved in re-evaluating the meanings of fundamental ideologies in view of understanding of other customs. He also maintained that these meanings were inevitably controlled by the *process of development'. He also customarily said that he was striving to show the true spirit' of the Indian philosophies of ahimsa and instanced unique encouraging sentences from the scriptures. 25 Philosophy of Trusteeship/Gandhian Trusteeship Concept An entrepreneur or industrialist must regard himself to be a trustee of the wealth or money that he owns. This philosophy is understood as the ideology of trusteeship. The businessman should always believe that he is only a guardian of his wealth and money which are intended to be utilised for the business purposes. This wealth is of the society and for the welfare of the society as a whole. The profits earned in the business should impartially be distributed to all sections of the society and only a small portion of it must be kept for reputable subsistence of its holders. The principle of trusteeship coined by Gandhi is in conjunction with the 'social responsibility of businesses'. The labourers working in the industry should also be benefited by this principle of trusteeship. The idea of trusteeship does not accept assets and capital of a business as individual property. The reason of this acknowledgment was primarily to decrease the number of disputes arising between 'haves' and 'have nots'. The present-day corporate world uses people as units of sale, something intangible without emotions and not considered as human beings with a heart and soul. The principle of trusteeship is quite ideally matching this present situation. The trusteeship should be essentially embraced in today's corporate world so that the famous concept of 'professionalism' can be taken in a manner related to the humanism. Today's modern world with lack of faith and degrading moral values among individuals and business organisations like several doctrines on ethics has admitted with increased significance, the Gandhian Doctrine of Trusteeship. There is a method of converting the current capitalist order of society into a democratic or representative one by following the trusteeship principle supported by Gandhiji. The idea of socialism is totally different from that of the principle of trusteeship in several ways. This is because Gandhiji never accepted the method of compelling or forcing an individual by the state. Therefore, it was with the help of the principle of trusteeship that Gandhiji wished to effectuate a non-violent evolution of the society. Till date there have been several instances in India that have exhibited the various experiments performed by individuals and/or organisations which are obligated by the larger objective of what Gandhiji termed as "Sarvodaya" including Tata House (JRD), Amul, Aditya Birla Group, Infosys and Jamna Lal Bajaj. 26 Basis of Principles/Tenet of Trusteeship Following factors act as the foundation of principles of trusteeship given by Gandhiji: 1) Neighbourliness in All Walks of Life: The plan of trusteeship is dependent on the fundamental concept of neighbourliness or friendliness in all spheres of work. It is impossible to classify one's life into perfect or irrefutable compartments similarly; it is not just neighbourliness in some spheres of business. Life has been evolved as whole, undivided and therefore it is not possible to divide or segregate it into divisions. Therefore, every association that an individual has in his routine life comes under the purview of trusteeship and not just limited to business relations. 2) Promote Relationship: Life is made up of trusteeship as it primarily comprises of different kinds of relationships or tie-ups. Hence, trusteeship is the essence of life. Relationships give meaning to our life; life is not possible without any kind of associations. Relationship is the heart of life. There is a need to compute the level of trusteeship for people whose roles and interests seem to be differing. This computation will help in boosting strong relationships between people. 3) Change of Heart: Among the various available techniques of social change, Gandhi's contribution to it in the form of trusteeship was a very distinctive one. He named it as "the technique of change of heart" due to its typical nature. Taxation, requisition and appropriation are not computed to perform this change of heart. The 'Ramarajya' (Land where Lord Rama resided) of Gandhi's dream had a prince and a mendicant who had equal status, i.e., neither the prince was rich, nor the mendicant was poor. Whenever the prince is disinherited from his royalty only then will the mendicant come together with him and will be able to live an affluent and lavish life. Hence, there is no explicit connection between Gandhi's principle of trusteeship and the concept of class-collaboration because we support for the eradication of classes with the assistance of men but participation of men for the removal of classes is also required. Not just the concept of class collaboration is dangerous in principle but is reprehensible in practice also. And hence, it does not convey the principle of trusteeship in the right manner. It means "my being responsible for my own life, together with the life of my neighbour". Original trusteeship lies in this affinity and collective responsibility. 4) Means of Radical Social Change: Trusteeship is an instrument of transformation or profound social change. Marxist revolutionaries promulgated the concept of description in the field of economy. There are various validated techniques used such as taxation, 27 technique of expropriation of all property by the State, etc. These techniques have been internationally accepted including democratic nations. However, all these techniques do not conform in helping people come together and close to one another. This radical social change refers to a process of moving together and all ascents should eventually lead to a system or path. Hence, according to this aspect of trusteeship, trusteeship is formulated in such a manner so as to remove the rift between people and bring them as close as possible to each other, both in terms of body and spirit. 5) Human Dignity and Charity: It is not possible to maintain human dignity or self-worth by charity. Gandhiji believed that no human dignity or self- worth can be maintained and human civilisation will culminate sometime or other if people who live in never-ending hardship and agony are denounced on the toleration of affluent or wealthy people. So the people in distress with their very own efforts must come out of the angst and bring about this social change; these are the people in expeditious need of social change. 6) Mutuality and Well-Being: Trusteeship does not conjure up an image of a society where rich will always continue being rich or wealthy and poor shall continue being poor and miserable. This new society with a social change shall function under the principles of welfare and affinity where people will be determined to live in harmony and cordially with each other. Gandhiji's Concept of Seven Sins The existence of social sin is in a community or group of individuals. Any form of imposition of inequity, violation of human dignity, oppression of human rights and suppression of freedom, within a society, gives rise to social sin. Any sin, committed against the justice, occurring in the relationships between people, between a person and the society, and also between the society and a person, is a social sin. Increase in inequality, poverty, unethical laws, violence, and discrimination are the results of social sin. Gandhiji's Seven Greatest Social Sins 1. Politics without Principles 2. Pleasures without Conscience 3. Education/Knowledge without Character 4. Commerce without Morality 5. Wealth without Work 6. Science without Humanity 7. Worship without Sacrifice 28  The achievement of social development through the route of non-violence requires devotion in the form of pure thoughts, devotion and deeds. Gandhiji gave the highest status to non-violence as a concept. This is because he felt that as a system, non-violence was the best way to remove all the harmful elements in society. He was of the opinion that non- violence has no peers as a social force. He laid great emphasis on the spiritual aspect of non-violence and explained the seven social sins that mankind has to avoid. These sins were mentioned as: 1) Politics without Principles: The politicians of a country hold a very responsible place in the society. They are elected by the people as their representatives. However, politics has become the refuge of unscrupulous elements. Only a few politicians who follow the path of truth are dealt badly by the electorate. Gandhiji held a firm belief that the believers of non- violence should avoid elections and should nominate people who would stand for the principles that they subscribed. 2) Pleasures without Conscience: Man is an image of God. He is thus capable of achieving a God-like status in the society. The pleasures are a natural outcome of life. The low-level pleasures of life often create problems in the lives of human beings. The learned advisers and wise men have realised that these pleasures hold no meaning, and the joys of life should be realised through other routes. Gandhiji believed pleasure was an outcome of the soul. True pleasure could be realised when one follows the path of providing service to others and discharge of duty towards one's children and family. However, mankind has a tendency of focussing more on physical pleasures and ignoring the spiritual domain of pleasure. This leads to a situation of "pleasure without conscience." 3) Education/Knowledge without Character: Education is not a source of learning but more a means of a career which is rewarding in terms of materialistic rewards. The modern age gives a lot of importance to success defined in terms of money. Even the centres of learning believe in teaching people how to build a career and not character. It is a fallacy that the garnering of money guarantees happiness in life. The concept of education which is not based on character building is not successful in the fulfilment of its objectives. 4) Wealth without Work: Gandhiji based the next evil on the old-aged practice of tenant farmers in India also known as 'Zamindari'. Under this system, the poor farmer laboured the land for small returns while the rich Zamindars pocketed all the profits. The fast growth of capitalism and the free market economy is increasing the gaps between the hardworking, honest men and men lying back, enjoying profits earned by other people's hard work. The 29  resources of the world should be distributed equally amongst all the people. Gandhiji felt that the Earth had everything for everyone's need but not for their greed. 5) Commerce without Morality: Manipulation of prices, sale of defective products and false promises to lure customers are some of the means employed by unethical businesses. There are also many other ways in which businesses cheat customers or employ unethical practices. This usually happens when profit-making becomes the sole objective of the enterprise and all rules of ethics and corporate governance are ignored. Gandhiji believed "economics that hurt the moral well-being of an individual or a nation, are immoral and therefore, sinful." 6) Science without Humanity: Science and technology have had a great impact on the growth of civilisation. The impact of these changes can be considered positive if the aspect of humanity is not ignored. It is a well- known fact that advances in science and technology have actually increased the gap between the rich and the poor in the society. This is contrary to the ultimate goal of science and technology which is to usher in a society built on justice and equality. The benefits of science and technology can be realised if it is practiced without any hidden motives. Happiness can be realised when the impact of greed, envy, etc., is banished from our lives and when we eschew from bad habits like laziness, lethargy, superstition, etc. The goal of science and technology is to create a sense of inner peace and not a means of generating more materialistic wealth. Science and technology should be a means to obliterate the 'maya' of human existence and bring in the self-realisation process that will lead to inner peace. The ultimate realisation is that, which unites the individual with God and not the pursuit of materialistic benefits or comforts. 6) Worship without Sacrifice: The concept of religion has undergone a great deal of change. Religion is now a prisoner of rituals and ceremonies which are wasteful. The goal of the various places of worship is to instil a feeling of brotherhood in human beings and to dispel the evil forces. On the contrary, these places of worship have become the creators of ill feeling and have succeeded in dividing the society into various religious groups. The act of worship involves paying respect and obeisance to the ultimate creator of the world and universe. The person who believes in karma and acts according to it also recognises that all human beings are equal in front of God. 30 APJ ABDUL KALAM Introduction "A.P J." (Avul Pakir Jainulabdeen) Abdul Kalam was born on 15 October 1931 in Rameswaram, Tamil Nadu and died on 27 July 2015. He was the 11th President of India from 2002 to 2007. He studied aerospace and physics before becoming a reluctant politician. He worked at DRDO (Defence Research and Development Organisation) and ISRO (Indian Space Research Organisation) as a scientist and science administrator. India's civilian space program and military missile development efforts were supported by him. As a result of his efforts in the development of ballistic missile and launch vehicle technologies, he came to be known as "The Missile Man of India". In 1998, he also had a key organisational, technical, and political role in India's Pokhran-II nuclear testing, the first since the original nuclear test in 1974. With the support of both the ruling Bharatiya Janata Party and the opposition Indian National Congress, Kalam was elected President of India in 2002. He returned to his civilian life of education, writing, and public service after serving a five-year term of office. He received various prestigious awards such as India's highest civilian honour, the Bharat Ratna. APJ Abdul Kalam view on Role of Parents and Teachers A.P.J. Abdul Kalam, the former president of India emphasised on the importance of value- based education. He encouraged teachers and parents to impart moral sensibility in children. While addressing a gathering in the Odisha on the occasion of the birth centenary of Swami Chidananda Saraswati Maharaj, he stated that "We have seen that the seeds of peace in the world have their origin in the righteousness in the heart of every individual. Such righteous citizens lead to the evolution of enlightened society," According to APJ Abdul Kalam, "Education with morals must be designed in such a way that the righteousness in the heart is cultivated in young minds. That should be the educational mission. The ideal learning environment is between the ages of five and seventeen." Kalam stated that "Give me a child for seven years; then let God or the devil have the child". They will be unable to change the child. "This demonstrates the power of great instructors and what good teachers can instil in the brains of young minds". 31 Moral leadership must be instilled in youngsters by parents and teachers. It necessitates the ability to comprehend both the singularity and universality of human consciousness. True education is "the acquisition of enlightened feelings and enlightened powers to comprehend daily happenings and to comprehend the eternal truth relating man to his environment, both human and planetary." Role of Teacher Building character and human values, boosting children's learning capacity through technology; building confidence among children to be innovative and creative should be the aim of the teacher. All this will make them competitive in future. Students should be guided by their teachers to select key information from this large storehouse of knowledge. He also stated that attempts should be made by teachers to connect what kids learn in the classroom to real-life applications. According to him, students are a language for information and seek out challenges to keep their minds stimulated. A successful educational system should be able to satisfy the insatiable need for knowledge". Teachers should be role models worth following. Teachers and educationists are exclusively responsible for developing an educational system that includes all of these components. Realisation that they are the architects of society is must for a teacher, and that society can only be formed if students are adept in their subjects. They must also provide students with a vision for life and instil in them the fundamental principles that they should follow in the future. Wings of Fire, a book written by Dr. Kalam provides an individual with all the information he needs to pursue his aspiration, build career and growing organisation. It is equally applicable for a person who is an entrepreneur as he went through everything that every dreamer goes through in his journey and overcame every difficulty to reach the top. As per APJ, Abdul Kalam, a teacher must possess following four qualities: 1) A teacher should enjoy teaching (He/She should be passionate about sharing knowledge) 2) The teacher should encourage students to ask questions (He/She should let them think beyond her teaching). 3) The teacher should give priority to the student. 4) Put pressure on the students to discover their own strengths. 32 HUMAN VALUES AND PRESENT PRACTICES Human values are widely recognised as a moral standard for human behaviour. Modern human society may not be able to thrive in the absence of social and moral values, which are critical components of any community's collective life. As a result, preserving and safeguarding human values are must. When one examines today's human civilisation, one can observe how profoundly engrossed it is in materialism. Human values are rapidly dwindling in prominence. Materialism's infatuation has done a lot of damage to the old social and moral framework. The spirit of individual liberty has resulted in a deterioration of the human community's moral life. Moral integrity loss has always been the reason behind the civilisation's destruction in the past. Traditional customs and legacy should be valued, and socio-cultural groups should raise awareness of their worth.  Corruption Issues The Latin word "corruptus" is the source of the term "corruption." It refers to misuses of power in the executive, legal, and judicial branches of government, as well as in political and other organisations, with the objective of generating material advantage for oneself or others that is not legally justifiable. Corruption is described as a process that destroys or subjugates integrity and stability. Deception or criminal activity by public officials, often for personal benefit, is termed as corruption. Corruption, in a wide sense, refers to public official's activities that may or may not be criminal, but cast doubt on the legitimacy of a legitimate government and the rule of law. Resources are distributed in a manner that dishonest people are benefitted at the cost of law- abiding citizens. Corruption privileges rich over those who cannot afford to buy corrupt officials. According to World Bank, "Corruption can be defined as the abuse of public office for private gain". According to Joseph Nye, "Corruption is the behaviour that deviates from the formal duties of a public role (elective or appointive) because of private (personal, close-family, private clique) wealth or status gains". According to the Asian Development Bank, "Corruption can be defined as behaviour on the part of officials in the public and private sectors, in which they improperly and unlawfully enrich themselves and/or those close to them, or induce others to do so, by misusing the position in which they are placed". 33 How Corruption Does Takes Place?/Causes of Corruption Following are the causes of corruption: 1) Customers must have to give a premium over the set prices for the services and products, if there is a shortage of products or solutions, or if disequilibrium of demand-supply prevails in the government-controlled economic climate. 2) Corruption is often triggered by licences, controls and the system of on-the- spot inspections. 3) Conducive environments for corruption are too many laws, guidelines, and policies that are difficult to follow, as well as approvals and permissions that must be sought from authorities. 4) Low-paid 'Babus' are paid bribes to speed up-things or erase data. 5) Politicians who seize power offer a lot of money to voters to keep their power. 6) The senior bureaucrats collaborate with politicians to extract money from the general people and contractors. 7) Bribes can also be given by people who regularly violate law. 8) Society's unethical value system, which accepts bribery and corruption as a way of life, serves as a breeding ground for corruption. Remedies/ Measures to Combat Corruption Some measures to combat corruption are as follows: 1) Introduce State Funding as Part of Election Reforms: Political elections are expensive, and candidate's reliance on funding, which is sometimes suspecting, puts them at a disadvantage from the start. When they have been enslaved by moneybags, they are obligated to repay the favour if they win. It isn’t possible for the state to finance every contender. As a result, its proposed that only candidates affiliated with national parties receive state election funding. 2) Liberal and Contemporary Laws that Citizens can Understand and Respect: People find it difficult to accept absurd, out-of-date, and moralistic laws. There are situations where they may not even be aware of some of these laws until they are used to harass and take money by some law enforcement official elsewhere. As a result, to ensure a rational, equitable, and just system, it is necessary to reduce the number of pointless and confusing laws to the lowest level possible. They should then be administered without fear or favour. 34 3) Reduce the Role of the State in People's Lives to the Absolutely Essential: If authorities, federal government employees, or customs inspectors could treat individuals unfairly, there will be an increased probability of harassment and graft. 4) Minimise Discretionary Powers of Ministers and Bureaucrats: Minimising the discretionary powers of ministers and bureaucrats would significantly decrease the possibility of such powers being abused to benefit a few persons. Bring in checks and balances where discretionary powers are unavoidable. The required documentation should be uploaded to the internet after a deal is completed. 5) Pay Government and PSU Officers, Judges and Policemen Market- Indexed Salaries Commensurate with their Responsibility: The 'need' for bribery would be reduced because of adopting this measure. Their pay may be compared to that of the business sector. If an employee is detected engaging in corrupt acts, punishment, including expulsion from employment and a police investigation should be the conducted. A simple transfer or suspension will not be sufficient. 6) Introduce Sweeping Police Reforms and Stronger Judicial Accountability: Introducing sweeping police reforms and stronger judicial accountability has been a matter of discussion for years, but no action has been yet taken. Recommendations for reforms are already there. Deadline should be set for their implementation. In today's environment, the investigator (police officer) is frequently accountable to the person under investigation (political leader/ politician). Police force should be separated into two wings, one for investigation and the other for law-and-order maintenance. Both duties are distinct and necessitate a variety of skills. It is unfortunate that the judiciary's image has recently suffered a setback. Therefore, for a common man seeking justice from the court is the last option left. Bribery Issue Bribery is a criminal and corrupt practice where an entity offers something of value to a corporate or public official in exchange for their cooperation in influencing a decision-making process, committing or allowing fraud against the official's organisation, or otherwise violating their official duties. The manager who pays federal government officials or providers for favours, such as legal favours or other benefits, jeopardises the market's competitive level. Bribery possesses risk to culture and the general public and therefore is unethical. According to Langseth, "Bribery can be defined as the bestowing of a benefit in order to unduly influence an action or decision". 35 According to OECD, "Bribery can be defined as a voluntary giving of something of value to influence performance of official duty either by doing something improper or failing to do something they should do within the authority of their position". Reasons for Criticising Bribery Following are some reasons behind criticising bribery: 1) Bribery is Universally Shameful: Bribery is considered as a criminal offence by each country. Some laws, such as those pertaining to gambling, are routinely broken with little regard for the consequences. Bribe-takers and bribe-givers in no country make their bribes public. 2) Bribery is a Sell-Out to the Rich: Where money or its equivalent is the deciding factor, the person with the larger purse will win. If judicial verdicts could be purchased in the same way that soybeans and potatoes can, there would undoubtedly be a market for them.The same can be said for the decisions of regulatory bodies, public authorities, federal government procurement officials, and politicians. There would certainly be a culture of complete plutocracy if bribing was not morally wrong. All things would undoubtedly be measured in terms of wealth. 3) Bribery is a Betrayal of Trust: Every social endeavour necessitates trust, which is defined as the expectation that someone will accomplish what is expected of them. Taking bribe is a betrayal of trust. 4) Bribery Violates a Divine Paradigm: The anti-bribery law can be traced back to God's time. As per Book of Deuteronomy, God "does not take shohadh (bribes)". Remedies/Measures to Combat Bribery Following are the measures or remedies to combat bribery: 1) Culture of Compliance: A comprehensive anti-bribery policy should have complete support from all levels of the organisation and should apply to all employees. Employees should observe their superior’s impeccable behaviour and should emulate it. Setting the correct tone at the top is crucial. When employees disobey the rules, this necessitates establishing and executing explicit disciplinary measures, as well as rewarding good behaviour when appropriate. 2) Communication and Training: Well defined policy should be widely distributed inside the organisation, if necessary, in multiple languages. Workers and business partners can be trained and certified on a regular basis to ensure that everyone understands the policy. On difficult matters, one can speak with senior managers or in-house counsel. 36 3) Well-Resourced, Independent Oversight: Anti-bribery processes should be overseen by a single division or police officer within the company. She or he should be able to work independently, unaffected by national politics, with adequate resources and direct access to the Board of Supervisors. Employees should be able to anonymously report violations without fear of retaliation. 4) Due Diligence: Subsidiaries, representatives, specialists, and distributors acting on behalf of a company may be held liable for their actions. As a result, regular screening and monitoring of risk posed by these individuals are necessary for an organisation. It can choose to always keep a close eye on them, teach them, or completely avoid them if necessary. Due diligence can also be tailored to the risk level. Mergers and acquisitions pose a significant risk to businesses. A company can assess the bribery risk of a targeted company and assign a value to it with the help of pre-acquisition due diligence. 5) Reviewing and Learning: It is essential to review the organisation's developing tasks, as well as the compliance programme itself, on a regular basis. The compliance programme can be improved or altered as needed based on experience. 37 PRIVACY POLICY IN WEB AND SOCIAL MEDIA At present, the business or commercial world is highly dependent on information and insights received from the web and social media. Companies that develop data to deliver products and services to their customers depend on it. In any company, from the top executives to the lowest level employees, everyone is highly dependent on data. The need for information security becomes increasingly special in a scarce environment where organizations have access to a lot of information. Developing a simple and complex privacy policy agreement will be beneficial to businesses that wish to protect their own customers' information. A legally binding document that describes how a firm or website collects, manages and processes customer and site visitor data is known as a Privacy Policy. PRIVACY POLICY IN WEB Companies and websites dealing with customer data are required to publish privacy policies on business or commercial websites. A person or business that owns a website application, mobile phone application or desktop computer software program that stores customer data most likely needs to create a privacy policy. There are a number of reasons why a website needs to post a Privacy Policy Agreement on its website. 1. Increases transparency: A user trusts the company only when it has an overall privacy policy agreement that informs them about what data the company actually collects and what it does with that data? So users develop a sense of security; because they know how much control they have over their personal data in the terms of their agreement. 2. Required by the law: Businesses are not only legally obliged to protect the data of their customers, but they are also required to provide information about the status and health of their information. Nations around the world have recognized the need to protect the data and privacy of their citizens. A Privacy Policy Agreement must be published and complied with, by companies and websites that collect customer data. 3. Required by third party services: There are some websites such as Google and Amazon etc. which require the site and application owners to sign a Privacy Policy Agreement if they use their services. Various applications and websites rely on third party in-page or in- app advertising to generate revenue. All these websites and apps require permission from their customers before presenting their personal information. PRIVACY POLICY IN SOCIAL MEDIA Recently, the concept of privacy has received wide public and political controversy. Social media networking sites; Facebook, Instagram, Twitter, Telegram, Tumblr, Connected In and Snapchat have really evolved into digital billboards for Internet users. It has become a common platform for sharing news, photo and confidential advice. Information shared on social media attracts various outsiders who are not a part of a person's friend or family sphere. Protecting Privacy on Social Media: Websites on the internet, including social networking platforms, have privacy policies. It is very important to read and understand the confidentiality terms of any social media site before signing up for any account. Whenever a person signs up for an account on a social media network, he or she must carefully consider the confidentiality terms of that information. It is important for a particular person who wants to post a message to be aware of the features or features of a social media site. One should always check the default privacy setting on any social media network they are using. Individuals should 38 discreetly post personal information on their social media profiles. Life related information for various social networking sites users is required to register their account; for example, full name, date of birth and residence. This information should be limited to itself in order to reduce what other social media users know about you. CYBER THREATS Cyber threat has also increased due to the use of computer and internet. A cyber threat is a threat or danger that involves computers and networks. The network does not involve the computer at any risk. Theft of information, erasing information, manipulating information, sending information to another person (incorrectly) spam-email, hacking, phishing, virus insertion, etc. are considered cyber threats. Meaning of Cyber Threats If we want to understand in common language, cyber threat means, computer b