1. What is intrinsic and extrinsic value?

An Intrinsic value is one which has worth in its own right. It is an end-in-
itself. Truth,Beauty,Goodness,Courage etc are considered as intrinsic values and are good not because
of their consequences but because they are good in themselves. They are also called Absolute values.
ex: Beauty, Goodness, Kindness etc

Other names for intrinsic value are terminal value, essential value, principle value, or ultimate
importance.

Terminal values are the goals that a person would like to achieve during his or her lifetime. They
signify the final goals and objectives of a life of a person, and they are his/her destination. Therefore,
they are also referred to as the end-state of existence. Terminal values are the highest values in a
person’s value system. Therefore, they are very important. These values are shared by a group as a
whole. Examples of Terminal Values
1. A world at peace (free of war and conflict) 11. A Sense of accomplishment (a lasting
2. Family security (taking care of loved ones) contribution)
3. Freedom (independence, free choice) 12. A World of beauty (beauty of nature and the
4. Equality (brotherhood, equal opportunity for arts)
all) 13. A Comfortable life (a prosperous life)
5. Self-respect (self-esteem) 14. An Exciting life (a stimulating active life)
6. Happiness (contentedness) 15. Social recognition (respect, admiration)
7. Wisdom (a mature understanding of life) 16. Mature love (sexual and spiritual intimacy)
8. National security (protection from attack) 17. Inner harmony (freedom from inner conflict)
9. True friendship (close companionship) 18. Pleasure (an enjoyable leisurely life)
10. Salvation (saved eternal life)

Extrinsic value is one which is a means to some other value. It is of instrumental worth only.
Action or expectations are used as 'conditions' or "means' for the attainment of ends."
A pair of spectacles is good only if there are eyes behind spectacles to see through them. The
spectacles have instrumental value. Extrinsic value is also called as instrumental value and are the part
of the larger whole. They are the means to an end. ex: wealth, fame, physical fitness etc

Instrumental values are modes of behaviour in achieving the terminal values. These values are used
often in the day to day lives. These values lead to conflicts since they differ within a group. Generally,
these values show ways an individual would follow to achieve the aims in his life. Examples of
Instrumental Values
1. Cheerful (light-hearted, joyful) 10. Intellectual (intelligent, reflective)
2. Love (affectionate,tender) 11. Broad-Minded (open-minded)
3. Honest (sincere, truthful) 12. Logical (consistent, rational)
4. Self-Control (restrained, self-discipline) 13. Courageous (standing up for your beliefs)
5. Capable (competent, effective) 14. Obedient (dutiful, respectful)
6. Ambitious (hard-working, aspiring) 15. Helpful (working for the welfare of others)
7. Polite (courteous, well mannered) 16. Responsible (dependable, reliable)
8. Imaginative (daring,creative) 17. Clean (neat, tidy)
9. Independent (self-reliant, self-sufficient) 18. Forgiving (willing to pardon others)

What is the Difference between Terminal and Instrumental Values?

Terminal values are the goals that a person would like to achieve during his or her lifetime, while
instrumental values are modes of behaviour in achieving the terminal values. The key difference
between terminal and instrumental values is that terminal values are the highest values in a person’s
value system, whereas instrumental values are the ones that are often used.
The following table lists the differences between terminal and instrumental values in detail.

Terminal values are the goals in life that are desirable states of existence. Examples of terminal values
include family security, freedom, and equality. Examples of instrumental values include being honest,
independent, intellectual, and logical.
 How to write a case study for ethics?

This step-by-step framework includes:

1. State the nature of the ethical issue you've initially spotted.
2. List the relevant facts.
3. Identify stakeholders.
4. Clarify the underlying values.
5. Consider consequences.
6. Identify relevant rights/duties.
7. Reflect on which virtues apply.
8. Consider relevant relationships.

5 most sought-after workplace ethics and behaviour

Integrity. One of the most important workplace ethics is integrity. ...
Honesty. Being an honest individual means you do not deceive others by giving out misleading
information. ...
Discipline. ...
Fair and respect. ...
Responsible and accountable.

Types of Workplace Ethics

Business Ethics. Business ethics generally involve honoring contracts, accountability, truthful
accounting practices and honesty with regards to the quality and safety of products and services. ...
Employer and Management Ethics. ...
Environmental Ethics. ...
Sexual Harassment Ethics. ...
Diversity Ethics.
Those with a strong work ethic likely possess traits and skills like dependability, respectfulness,
productivity and collaboration. For example, if you find work important and worthy of your best
efforts, you will likely show up for work on time and always treat your colleagues with respect.

What are the top 5 work ethics?

Wrapping Up. To show strong work ethics, be honest, punctual, disciplined, and reliable. Increasing
your productivity is another must-do. Keep your head up, you got this!

What is work ethic skills?

It covers an employee's attitude and behaviour towards their career, job and the workplace. Some of
the main elements of a strong work ethic are professionalism, respect for the work and teammates,
integrity, timeliness, and discipline.

5 Common Ethical Issues in the Workplace

1. Unethical Leadership.
2. Toxic Workplace Culture.
3. Discrimination and Harassment.
4. Unrealistic and Conflicting Goals.
5. Questionable Use of Company Technology

What are the 2 ethics of communication?

These ethics consider being aware of the consequences of behavior and consequences; it's to
“respect other points of view and tolerate disagreement”. Principles of ethics include being honest,
being fair, as well as integrity of one's own words.

What are the 5 levels of ethics?

Defining what an ethical culture looks like, the paper explores five levels at which business can build
one: at the individual, interpersonal, group, intergroup, and inter-organizational level.

there are about 12 ethical principles: honesty, fairness, leadership, integrity, compassion, respect,
responsibility, loyalty, law-abiding, transparency, and environmental concerns.

13 codes of ethics?
While your character is determined and defined by your actions (i.e., whether your actions are
honorable and ethical according to the 12 ethical principles:
1. HONESTY. Be honest in all communications and actions. ...
2. INTEGRITY.
3. PROMISE-KEEPING.
4. LOYALTY. ...
5. FAIRNESS. ...
6. CARING.
7. RESPECT FOR OTHERS.
8. LAW ABIDING.
9. LEADERSHIP.
10. COMPASSION. .
11. ACCOUNTABILITY
12. TRANSPARENCY
13. ENVIRONMENTAL CONSCIOUSNESS

Values
The Five Types of Values
The five value elements.
1) Personal value is the essence of why individual learning has so much merit. ...
2) Tangible value is the value language of business! ...
3) Emotional value, is like a sprinkling of magical fairy dust. ...
4) Service Value! ...
5) Relationship value is the ace card.

Characteristics of Values
Values are personal.
Our actions point to what we really value.
Our values give us our perception of the world.
Inconsistent behaviour may indicate and absence of values.
Values change as experiences change.
 What are the concepts of values?
Values are individual beliefs that motivate people to act one way or another. They serve as a guide for
human behaviour. Generally, people are predisposed to adopt the values that they are raised with.
People also tend to believe that those values are “right” because they are the values of their
particular culture. Thus, values are collective conceptions of what is considered good, desirable, and
proper or bad, undesirable, and improper in a culture. Familiar examples of values are wealth, loyalty,
independence, equality, justice, fraternity and friendliness.

Fundamental Values of Academic Integrity

 Honesty. Academic communities of integrity advance the quest for truth and knowledge through
intellectual and personal honesty in learning, teaching, research and service.
 Trust. ...
 Fairness. ...
 Respect. ...
 Responsibility.

What are the 6 values of academic integrity?

Understanding and Applying the Six Values of Academic Integrity in all Aspects of our Teaching Learning
Roles and Experiences
 Honesty. ...
 Trust. ...
 Fairness. ...
 Respect. ...
 Responsibility. ...
 Courage.

Concept of Purushartha?
Purushartha literally means an “object of human pursuit”. It is a key concept in Hinduism and refers to
the four end goals of a human life.
Purushartha (Sanskrit: "objectives of man") purusha means human being and artha means object or
objective. Purushartha means objectives of man.

It is a key concept in Hinduism, and refers to the four proper goals or aims of a human life.
There are four Purusharthas — artha (wealth), kama (desire), dharma (righteousness) and moksha
(liberation).

The Purushartha, referred to in Vedic texts and within the great epics of the Ramayana and
Mahabharata, are translated in Sanskrit as the “goals of human existence” or “the soul's purpose.”
These universal aims influence every thought and deed of our lives.
The purpose of life for Hindus is to achieve four aims, called Purushartha. These are dharma, kama,
artha and moksha. These provide Hindus with opportunities to act morally and ethically and lead a
good life.

The Purushartha are the inherent values of the Universe: Artha (economic
values), Kama (pleasure), Dharma (righteousness), and Moksha (liberation). The Purushartha are
the blueprint for human fulfilment. Working with them helps you create a satisfyingly balanced,
 meaningful life at the deepest and most holistic level. They offer a way for evaluating your life
and making good decisions. Knowing your goals brings meaning to your spiritual practice.
Purushartha means “for the purpose of the Self. Take a moment and ask yourself, ‘Am I managing
my life in a way to support my spiritual growth?’ and ‘What do I really, really want at the level of my
Soul?’”
The original Vedic texts only suggested the three goals of Dharma, Artha, and Kama. In the later
Upanishadic era, when people began to seek higher consciousness, the fourth goal of Moksha was
added. Although the first three are somewhat interwoven, it is felt that the “right action”
of Dharma is a necessary requirement for Artha to be meaningful and the abundance of Artha will
be needed to support Kama. The path to liberation or enlightenment of Moksha is supported by the
harmonious interaction of Dharma, Artha, and Kama.
1. Dharma
Dharma means truth, the right way of living, and human behaviours considered necessary for the
order of things in the world. On a grander scale, it refers to the cosmic law or rules that created the
Universe from chaos.
On an individual level, you can think of Dharma as your true purpose in life or the ethical basis on
which you live your life. It is also:
 Being conscious in your actions, words, and thoughts.
 Having compassion and sensitivity to the needs of others.
 Being awake to the existence of the Divine within you.
Ultimately, Dharma leads you to remember who you really are.
Dharma also brings stability and order, a life that is lawful and harmonious, and the striving to do
the right thing, to be virtuous, to be helpful to others, and to interact successfully with society. The
great Indian text, The Bhagavad Gita says, “The greatest dereliction of Dharma is to desert the
helpless in their time of need.”
Vedanta tells us that you can discover your Dharma by studying sacred teachings from the
examples of highly evolved people, reflecting on and following what satisfies your heart, and
listening to your deepest inner feelings.
We suggest asking your heart, “What is my purpose, how can I serve?” Just silently ask the question
and listen to whatever answer arises, without evaluation or judgment. We also recommend making
two lists, one of all the things you are good at and the other of all the things you really enjoy doing.
The items that are on both lists will give you a clue to your Dharma or the path to follow.
The Bhagavad Gita also says, “Better your own Dharma though imperfect than the Dharma of
another done perfectly.” This means that you need to find your own truth and even though you may
make mistakes along the way, this is still preferable to trying to copy others.
Vedanta tells us that you will know when you are in Dharma when your actions are spontaneously
correct, you automatically know what to do in any situation, you are in harmony with and your life
is supported by everything around you, you feel complete within yourself, and life becomes
effortless.
Dharma is considered the first of the Purushartha because without it, Artha and Kama can easily
become self-destructive. However, Artha and Kama, when balanced, also serve to support your
Dharmic Path and eventually your outward Dharma leads you to inner Moksha.
2. Artha
Artha is the security of having the material comfort you need to live in the world with ease. While
some people think that to be spiritual means to be poor, Artha is not about rejecting the world, but
being content with the things you own. It’s to live skillfully in a world of material objects that exist
for your benefit.
Artha is one of the basic human dignities—to have enough assets to live on and care for your
family, without hoarding or being greedy. Artha guides you to ask the question, “What do I see as
truly valuable?”
 Needs vary from person to person. Artha includes everything in your environment that allows you
to live a fulfilling life and also the means to achieve it. It includes knowledge, friendships, love,
career, skills, good health, and prosperity. The Upanishads tell us, “There is no joy in smallness, joy
is in the infinite.”
Artha provides the foundation for Dharma and Kama. Without prosperity and security in society or
at the individual level, both moral life and sensuality become difficult. However, it’s important that
your "worldly success" doesn’t violate the moral responsibility of your Dharma and your journey
toward Moksha (spiritual liberation).
Ultimately, Artha is the pursuit of activities and means necessary for a joyous and pleasurable life.
Vedanta says that you should:
 Discover a way so money runs after you and not vice versa.
 Do work that is compatible to your nature and capabilities.
 Do work that serves society.
 Do work you really love.
 Trust in the infinite organizing power of the Universe.
Paramhansa Yogananda said, “Seek spiritual riches within. What you are is much greater than
anything or anyone else you have ever yearned for. And remember, the fear of not having, disguises
the reality that we have everything.”
3. Kama
The desire for pleasure is what drives human behaviour. A life without pleasure and enjoyment is
hollow and empty.
Kama relates to this pleasure, which can be sensuality, but is also art, music, beauty, love, intimacy,
affection, fellowship, and kindness—it’s what brings a sense of delight to your life. The right kinds
of pleasure lead you toward your Dharma and help you fulfill it with passion. Kama is good and
necessary when it exists to support Dharma and becomes part of the richness of life. However,
excessive Kama can lead to overindulgence, addiction, sloth, greed, and lust.
To successfully practice Kama, you must ask, “Are my pleasures aligned with my life’s purpose?”
The Upanishads tell us, “As is your desire so is your will, as is your will so is your deed, as is your
deed so is your destiny and You are what your deep driving desire is.”
Many Westerners were introduced to Kama when the ancient Indian text, The Kama Sutra, became
popular. Unfortunately, it was generally misinterpreted as a sex manual; it is actually a guide to a
virtuous and gracious living that discusses the nature of love, family life, and other aspects
pertaining to pleasure-oriented faculties of human life. In truth, it depicts Kama as an essential and
joyful aspect of human existence.
To practice Kama from a yogic perspective means to practice being fully present with whatever
you’re experiencing. Kama is a total sensory experience that includes discovering the object,
learning about the object, establishing emotional connection, learning the process of enjoyment,
and experiencing the resulting feeling of well-being before, during, and after the experience.
Vedanta warns us that Kama should be followed with thought, care, caution, and enthusiasm, and
be free from worries and egotistical problems. Know and seek which pleasures are saturated with
Divine Consciousness and are drenched in the ecstasies of the soul. Ultimately, the highest Kama is
the longing for Oneness with the Divine.
4. Moksha
When you live your Dharma, fully supported by Artha and Kama, Moksha or the final liberation
dawns.
Moksha is your true nature—it’s who you really are. It includes:
 Emancipation.
 Liberation.
 Freedom from the cycle of death and rebirth.
 Freedom from ignorance.
 Self-realization and self-knowledge.
 Consciousness of the Oneness of the Supreme Soul.
 The removal of obstacles to an unrestricted life.
 Access to our full human potential of creativity, compassion, and understanding.
Vedanta tells us that liberation comes to those who know Brahman as that which is the origin and
end of all things, the universal principle behind and at source of everything that exists, and the
consciousness that pervades everything and everyone.
Such realization comes from self-knowledge and self-discipline. Moksha is self-discipline that is so
perfect that it becomes unconscious, second nature, an unworldly understanding, and a state of
bliss. This liberation comes from a life lived with inner purity, alert mind, led by reason, intelligence,
and realization of the Supreme Self who dwells in all beings. As the poet Rumi says, “The whole
Universe exists within us, ask all from yourself.” While Lao Tzu tells us, “Knowing others is wisdom,
knowing yourself is Enlightenment.”
Moksha is seen as a final release from life’s illusion. The Upanishads describe the liberated
individual as one who treats others with respect (regardless of how others treat him/her); returns
anger with soft and kind words; doesn’t expect praise from others; never injures or harms any life
form; is as comfortable being alone as in the presence of others; and is humble of clear and steady
mind, straightforward, compassionate, and patient.

What is moral and religious values?

Morality is thought to pertain to the conduct of human affairs and relations between persons, while
religion primarily involves the relationship between human beings and a transcendent reality.
What is moral values in your own words?
Moral values are defined as guidelines that assist a person in deciding between right and wrong. In
order to create honest, credible, and fair judgments and relationships in daily life, the awareness of
one's morals - along with self-awareness - is crucial.

What is the importance of moral and religious education?

It is important for our children & young people to learn to be respectful of both their own and other
people's beliefs & cultures. This helps make schools & communities a fairer place for everybody,
whatever their religion, culture, language or background.

Altruism is the principle and moral practice of concern for the welfare and/or happiness of other human
beings or animals, resulting in a quality of life both material and spiritual. It is a traditional virtue in
many cultures and a core aspect of various religious and secular worldviews. However, the object(s)
of concern vary among cultures and religions. In an extreme case, altruism may become a synonym of
selflessness, which is the opposite of selfishness.

Altruism, in ethics, a theory of conduct that regards the good of others as the end of moral action. The
term (French altruisme, derived from Latin alter, “other”) was coined in the 19th century by Auguste
Comte, the founder of Positivism, and adopted generally as a convenient antithesis to egoism.

Universalism The principle of regarding humanity as a whole, rather than in terms of different nations,
races,

Moral universalism, or the idea that some system of ethics applies to all people regardless of race,
color, nationality, religion, or culture, must have a plurality over which to range—a plurality of diverse
persons, nations, jurisdictions, or localities over which morality asserts a universal authority.
Ethical universalism is a concept in which the ethical implications of an action applies universally to
anyone, regardless of circumstance. To summarize, the end justifies the means. There is no specific
date of its foundation, but the principal has existed in similar forms in ancient societies.

Sarvodaya means 'progress of all' or 'Universal uplift'. Gandhi started this Sarvodaya movement, and
people consider it an addition to his efforts in his non-violence movement. The main objective of this
event was to establish a new India based on non-violence and love. The term was used by Mahatma
Gandhi as the title of his 1908 translation of John Ruskin's critique of political economy, Unto This
Last, and Gandhi came to use the term for the ideal of his own political philosophy.

What is the purpose of Sarvodaya?

Inspired by the Gandhian ideals of truth, non-violence, self-denial and service for all, Sarvodaya seeks
a no-poverty and no –affluence society in Sri Lanka, achieved through a shift in consciousness,
economic and political spheres of individuals, families, villages and the nation.
Sarvodaya Plan

This plan itself was inspired by Gandhian Plan and Sarvodaya Idea of Vinoba Bhave. This
plan emphasized on agriculture and small & cottage industries. It also suggested the freedom from
foreign technology and stressed upon land reforms and decentralized participatory planning.

The main objectives of Sarvodaya philosophy are as follows:

1. Emphasis on Spirit:
The Sarvodaya philosophy attaches a great importance to the pre-eminence of spirit. This emphasis is
evident because it was Gandhi who laid the foundations for the Sarvodaya philosophy, as he always
desired to realize God. His entire set of socio-political and economic programmes are aimed at
realization of human consciousness through the services of the poor.
The paramount position of spirit can be considered the philosophical foundations of the entire
Sarvodaya movement. Sarvodaya aims at bringing about a change in the attitudes of the people either
capitalist or feudal. It emphasized on the idea that spiritual domain is more supreme than the
materialistic world. It, therefore, advises that there is a need for a kind of liberation from narrow and
parochial dimensions of earthly matters to that of light and nobler idea of spiritualism.
2. Highlights on Moral Values:
The growing moral degeneration of the Indian society as well as humanity disturbed the leaders of the
time. It was indisputable that the lust for power is used in politics for capturing and perpetuating the
political power. As a consequence, the service motive was completely lost and it became very
important to lessen this influence of wealth and power. Sarvodaya, therefore, aims at rectifying such
anomalies and helps in ushering moral and spiritual values in the socio-political and economic life in
India.
3. Stateless Society:
Sarvodaya aims at a stateless and classless society and believes that there are two powers or Shaktis,
viz., Jana Shakti or people’s power, and secondly Danda Shakti or the power of punishment.
Sarvodaya believes that this power of the people must pervade all aspects of the society including the
state. Leaders like Gandhi, Vinoba Bhave and JP claim that because state is a coercive power, efforts
have to be made at the establishment of a stateless society.
In their opinion, it is the authority that is conferred upon the state that empowers it to perform the
functions through violent means that is much against the wishes of the people. It is for this reason the
state is viewed as an oppressor and obstruction to the element of growth of the human society as
well as personality. Therefore, advocates of Sarvodaya do not believe that state is an instrument of
socio-economic and political change.
4. Party-less Democracy:
The entire philosophy of Sarvodaya is built on the concept of party-less democracy. The theory
strongly contends that the divergent economic and social ideologies held by the political parties
create conflicts, divisions, factions and groups in the society. Eventually, these parties give greater
importance to their party interests than the social interests. This situation naturally disturbs the social
harmony and unity. Therefore, Sarvodaya advocates that there should not be any political party or for
that matter Sarvodaya considers political parties as undesirable.
The theory states that if it is a democracy with political parties, it is a curse to the harmony of the
society. Hence, Sarvodaya prefers party-less democracy that alone can enable the genuine aspirations
of the people. For achieving this party-less democracy, certain techniques were suggested by the
theorists.
Firstly, an attempt has to be made to nominate workers through universal consensus from all the
villages of India to be a part of the panchayats. These workers have to get the confidence of the
people. Then they would undertake the rehabilitation of the community, Bhoodan, Gramdan
activities, etc.
The unanimous nomination of the workers to the panchayats without recourse to a party system or
its norms is an important step in the growth of community sentiment. It was also stated that this
village pattern could also be adopted even at the higher levels of the decentralized organizations.
The Thana panchayats will be chosen by the members of the village panchayats. Similarly, the district
panchayats will be chosen by the Thana panchayats. The provincial and central administration will be
carried out in a similar fashion that invariably hits the root of the party-based governments. Party
politics and electoral mechanism are replaced by community consensus. In such a system, there is no
place for either majority or minority politics.
The concept of majority and minority is replaced by unanimity. Thus, devoid of any majority and
minority and devoid of competition or conflicts or party politics, Sarvodaya aims at the establishment
of a society wherein the leaders dedicate themselves to serve the people and do not desire any
elective positions.
The leaders, however, exercise their franchise based on their conscience. The second device is
involving political parties in the activities undertaken by the Sarvodaya workers. Though their ideology
might differ, the extent to which they help is always acknowledged. Sarvodaya workers opine that the
help and the assistance and cooperation of the political parties, makes the development process
much more-easier.
The third device that is employed by the Sarvodaya theorists is the neutralization of the sitting party
legislators and the Parliamentarians. It advocates that even though members get elected on the basis
of party seats, they do not continue as party workers. On the contrary, they act as the representatives
of the nation.
The ministers are not chosen on the party lines. Every elected member is advised to give a list of
names for ministerial positions and those getting the highest score are taken as ministers to the
cabinet. In this process, despite elections, the Council of Ministers is formed on non-party basis. JP is
completely against the institution of democracy because, in his opinion, evils like party competition
and conflicts are inherent in the Parliamentary democracy.
5. Self-sufficient and Decentralized Village Communities:
Sarvodaya emphasizes on self-sufficient village communities wherein every village must be self-
sufficient and self-reliant. Sarvodaya envisioned a village council, which is composed of a member
from every family. This council elects an executive community that is responsible for the conduct of
all affairs of the state.
The village lands are held by the council in the form of trusts and makes periodic allotments to the
farmers. In such a system, there is no case of ownership of land. There is an element of absolute
cooperation and collaboration. It is an ownership by the village along with individual cooperation. This
system overcomes all the evils of centralization, nationalization and state socialism.
The major proponents of Sarvodaya propagated the need for decentralization as a remedy against the
evils of centralization. According to Gandhi, the idea of Sarvodaya enables a healthy evolution of
participative and creative citizenship. It trains the people in effective management of their own affairs
in a disciplined manner.
Initially, a team of workers is chosen which in turn would help the people in the art of managing their
own business. This team is referred to as the brothers than the rulers as they help, guide and educate
the people in the art of governance. The chief argument of Sarvodaya is the decentralized political
system and the scope for the difference of opinion as well as dissidence is minimal and positively
accelerates the growth of consensus.
6. Non-violence:
Sarvodaya strongly believes in non-violent democracy. However, one must not forget that in a welfare
state there is also a scope for authoritarianism, especially due to the state. Sarvodaya, therefore,
believes in self-sufficiency and self-reliance and freedom is most important. It believes in the principle
of ‘That government is good which governs the least’.
It lays emphasis on Jana Shakti than Danda shakti. There is no place for violence in this philosophy. It
adheres to the principle of regeneration of the human heart as well as transformation of the human
beings. In the end, it can be stated that JP had become the Jiwan Dani for Sarvodaya. He not only
advocated greater decentralization, but also recognition of the autonomy of the villages. He was in
favor of giving land to the tiller, and abolition of all vested interests.
He also advocated collective farming on a cooperative basis. JP believed that agrarian reconstruction
is a major issue in Asian countries, in general, and India, in particular. He desired accelerated
agricultural production to strengthen the Indian economy. However, he had not de-emphasized on
the industrial production in the public sector.
What is justice and equality?
Equality and justice both represent egalitarianism and fairness. Without equality, true justice cannot
exist; and without a way to deliver just verdicts that ensure impartial treatment, the meaning of
equality is nothing more than an unenforced altruism.

Justice is a concept of moral rightness based on ethics, rationality, law, natural law, religion, or equity. It
is also the act of being just and/or fair.

Justice, in its broadest sense, is the principle that people receive that which they deserve, with the
interpretation of what then constitutes "deserving" being impacted upon by numerous fields, with
many differing viewpoints and perspectives, including the concepts of moral correctness based on
ethics, rationality,

Justice, quite simply, forms the foundation of a civilised society. Societies without just laws tend to be
harsh and intolerant, often leading to conflict. We hold up the rule of law and the ideal of justice as
being blind to social status, wealth or anything else.
Justice has four major dimensions: Social Justice, Economic Justice, Political Justice and Legal Justice.
All these forms are totally inter-related and interdependent. Justice is real only when it exists in all
these four dimensions.

What is equality?
Equality is about ensuring that every individual has an equal opportunity to make the most of their lives
and talents. It is also the belief that no one should have poorer life chances because of the way they
were born, where they come from, what they believe, or whether they have a disability.

Right to Equality. The Constitution says that the government shall not deny to any person in India
equality before the law or the equal protection of the laws. It means that the laws apply in the same
manner to all, regardless of a person's status.

Equality rights ensure that each person is entitled to equality, human dignity, to reach our full potential
and to live our lives freely. Equality means being equal in all aspects such as status, rights irrespective
of caste, colour, race, gender, etc.

What is equality and their types?

In the political thought, equality is described that all human beings are equal, and equality in
distribution, namely equal distribution of wealth, social opportunities and political power. There are
different types of equality such as political, social, legal, natural, and economic equality.

Situational values are ones that if the circumstances were different, we would not want whatever it is.
Intrinsic values often include having good relationships, good health, meaningful work, involvement
with life. These are things that you would want no matter what the circumstances.

Build your life on intrinsic values, not situational values - Intrinsic Vs. Situational Value

There are two types of values we can have. Intrinsic value is based on what we want, independent of
the circumstances. Situational values are ones that if the circumstances were different, we would not
want whatever it is. Intrinsic values often include having good relationships, good health, meaningful
work, involvement with life. These are things that you would want no matter what the circumstances.

Situational values are fine to have. But they can change once the situation changes. A situational
value might be choosing the right book to read on the beach when you’re on vacation. You might not
want to read the same book once you are back to your usual routine

.Here is the principle: build your life on intrinsic values, not situational values. Intrinsic values will not
change when the times change and they will become a firm foundation for your life-building process.

Situational values are not values – they are strategies. Here’s a good example:

“Ethics:

We strive to be recognized by our stakeholders as setting the standard among the world’s great
companies for integrity and principled performance. This is more than just doing the right thing. We
also have to do it in the right way.

Honesty, trust, and integrity are essential for meeting the highest standards of corporate governance.

Our ethics are the sum of all the decisions each of us makes every day. Everything we do is built on
trust. It doesn’t happen with one transaction, in one day on the job, or in one quarter. It’s earned
relationship by relationship.”

What are concepts relating to values?

Value can mean standards, beliefs, principles, moral obligations and social norms, but also desires,
wants, needs or interests. Furthermore, value can also mean the worth, importance or significance of
a thing or object of interest.

Value concepts or values in general use linguistic usage as desirable or morally well-considered
qualities or qualities that are attached to objects, ideas, practical or moral ideals, facts, patterns of
behaviour, character traits.

Sustenance of values in life

There are three core values of development: (i) sustenance, (ii) self- esteem, and (iii) freedom.
Sustenance: Sustenance is the ability to meet basic needs of people. All people have certain basic
needs without which life would be impossible. These basic needs include food, shelter, health, and
protection.
Maslow’s hierarchy of needs
 Maslow's Hierarchy of Needs theory. Key to understanding the model is:
 All humans have a "need" to grow/change/mature. Maslow is quoted as saying, "As a painter needs to
paint, a man needs to grow",
 Humans possess all of these needs,
 Each one of us has a dominant need and values,
 A need "satisfied" is no longer a dominant need. A need, defined by its level in the pyramid, once
satisfied is no longer a need ,
 There is no better or worse position in the hierarchy, they are just different. You are who you are.
Sustenance Driven Needs
The bottom of the pyramid represents the basic human needs, in terms of physical and psychological
needs. At this stage of psychological development people are concerned with satisfying basic
nutritional needs, achieving a physically safe environment and the ability to protect it. Once it is
"satisfied" it is no longer a need. Maslow called these needs, and the next level of needs (Belonging),
the Sustenance Driven Needs.
According to our research only 2% of senior managers are Sustenance Driven, which confirms other
studies that have shown the decline of working age employees with traditional values. The decline of
the Sustenance Driven segment means there are less people who will rigidly adhere to established
rules and laws, typified by the this segment. Their need for order and stability has driven the values of
many large corporations in the past, but in today's turbulent market environment these values, and
the people that embody them, are less prized and rewarded.
The Belonging needs, the next level in the pyramid, also classified as Sustenance Driven needs, revolve
around being accepted by peers and aspirational groups. It is a big jump to make psychologically, from
being driven by largely physiological needs to a much more psychological orientation. A person can be
safe, for the moment, and have sufficient resources to satisfy nutritional needs and a modicum of
physical comfort; yet still be alienated from others around them. Human beings are social animals and
this "belonging" is a basic factor in creating healthy human beings and the groups they live within.
In today's corporations, people have for the most part been able to satisfy these needs in their lives
outside work. The early life experience of living within Sustenance Driven family environments usually
gives individuals the social awareness and skills to satisfy this need. Because we spend so much time,
actually and in "our minds" at work it can be seen that a person's values system can be positively, or
negatively, affected by the environment, the policies, procedures, programmes and prospects of
change at work.
Outer Directed
Once the needs for Safety and Belonging are met, individuals and cultures, societal and corporate,
the dominant motivation becomes the need for esteem; initially "from others" and eventually from
the self, or "self-esteem". This need for esteem from others initially leads individuals to break away
from existing relationships and seek a wider and more intense "approval" of their identities. At this
point individuals begin to think and behave much more autonomously than previously are less
responsive to group norms and values, and more driven by inner needs to understand and live their
lives in the way that is, self-defined, best for themselves. Many more women than men have moved
into this values set and as a result the society has a very different dynamic than when most women
had values associated with the Sustenance Driven group.
According to our research 40% of senior managers are Outer Directed. They tend to be the operators
in organisations that get things done and will be strongly inclined to push the limits in pursuit of
esteem from others and their own self esteem including profit, market share, high P/E's, huge ROI's,
or any other business objective that will set them apart from the "herd" as "winners".
Inner Directed
The Inner Directed people are driven by the need to know and understand the symmetry in their lives,
why and how "one thing always leads to another", and trying to understand how they can become
empowered through this process. They tend to have average to above average educational
achievements and incomes, yet do not feel superior or even "better". They have accepted themselves
for all their foibles and are beginning to understand that the more their lives become complex, which
they have, the more it becomes simple, if they want it to be.
Policies and procedures that satisfy the needs of Sustenance Driven and Outer Directed managers are
unlikely to satisfy the needs of the Inner Directed managers. Inner Directed executives "need" to have
autonomy, it is not a choice. They "need" to understand the reasons of the setting of policy or the
reason behind the procedure, it is not an option. Work fits into their lives, they don't fit into the "work
life".
Many management practitioners are themselves Inner Directed (60% according to our research) and
have changed the nature of the corporate agenda as they have moved into positions of responsibility
within existing corporate structures. Rooted in their needs for novelty and change, they will want to
move farther, faster, but potentially create dis-ease with other directors and executives with other
values who are less comfortable with their 'too much too soon' approach.

Hierarchy values in ethics?

Values are closely associated with our Belief System.
We always have things, circumstances, ideas … that we value.
And some we’ value more than others.
This could be seen as a hierarchy or order of values.

Values – ordered – initial and revised -example

‘Money’ as a value
If ‘Money’ comes out at the top of the list, you may need to do some additional work on your list.
Ideally, money would be a “means” value, one that is useful because having it helps to fulfil more
abstract “ends” values.
For example, having money might allow you to have more security, or freedom, or make more of a
contribution.
Money does not make a good “ends” value. If someone has money at the top of their values list, they
could end up with a pile of cash that means nothing to them.
Your priorities can change
the values that are most important to you in a particular area of your life may change over time as
your circumstances change.
For someone who is heavily in debt, money may be high on their scale of values. Once they have a
comfortable amount of cash in the bank, money would probably be less important and other values
might move up the list.

As with individual values, the five levels of ethical behavior—financial competence, accountability,
reciprocity, respect, integrity—are attained successively and one at a time.