Sub.

Global Wellbeing & Human Flourishing (MBAE0111)

MBA 6th Trim
Topic: Idea of Global family
Global family aims to promote the concept of harmony and unity, it also emphasises the idea
of a 'global village' where everyone is the same, regardless of their colour, background, or
place of origin. It is celebrated (on January 1) as a World Peace Day, or Global Family Day.
It is celebrated to unite people from all corners of life. The day aims at commencing the new
year with peace, unity and brotherhood among people and across nations and cultures. With
the arrival of the new year, Global Family Day also brings along hope and promotes the idea
of global unity and harmony.

Every person born into this world enters into a global society in which beliefs and ideas about
the meaning of life and its purpose are shared, regardless of one’s country of origin or the
demographic characteristics of one’s birth parents. Ultimately, we are related to one another.
Our genetics do not differ significantly; there is no gene for race. If the global family begins
at conception, then how might the meaning of a ‘global family’ cause us to rethink our
antiquated ideas about conception, marriage, and parenting, etc. The Idea of Global family
can be seen in the Vasudhaiva Kutumbakam, Global Wellbeing, Human Flourishing and
Human Rights etc.

(Note: study case VK 1 (Vasudhaiva Kutumbakam) the application of Vasudhaiva

Kutumbakam)

Topic: Vasudhaiva Kutumbakam

Wish for the welfare of all in Indian society forever is considered universal human religion.
The Markandeya Purana talks about the welfare of all beings. May all human beings be
happy. No creature has any disease or mental anguish. Be perfected by all actions. Treat all
beings equally for the benefit of yourself and your sons.
The Indian culture amplifiesthat, when one walks with others, new possibilities take birth.
Imagine how beautiful the world would appear if we could inculcate the concept of
Vasudhaiva kutumbakam into our faith making it an integral part of our respective religions
and practicing this principle in all of our endeavors religiously. In India, when we enter
Parliament house it is written Vasudhaiva kutumbakam:

“This is mine, this is of others, such an idea is of frivolous humans. But the whole earth is a
family of noble-minded men.”

It should also be the concept of world culture, but we have worked in that how to say
Kutumba Eva Vasudha, the other way round. But it should be the concept of Bahujan
Sukhaya Bahujana Hitaya - the welfare of many the happiness of many. And in the
contemporary world what is happening? “Swajana Sukhaya Swajana Hitaya”. We are
working only for our own family or caste. So, there is erosion in our value system.
Vasudhaiva kutumbakam asserts a primary and fundamental relationship between all living
beings on earth. It acknowledges the continuity and connectedness between all beings on
earth.
All the languages of India are believed to have developed from Sanskrit. Sanskrit has created
the Indian culture that we all take pride in today. Rigveda, the world’s oldest book, is written
in this language.
The Rigveda also cultivates the idea “who eats alone is a sinner.” In the Vedas, Maharishis
have developed the concept of taking everyone along and developing everyone and uplifting
everyone. Ramayana and Mahabharata preached to abolish all boundaries and said that
‘Vasudhaiva Kutumbakam’ means all the people living on this earth belong to the same
family. The Mahabharata was the first book that preached ‘Ahimsa Paramo Dharma’ and
later this sermon became the basis of Buddhism and Jainism.
There have been two aspects of Indian culture - one individualistic and the other inclusive,
i.e. universal. These are what we can call the individual psyche and the public psyche. we
will make the whole world superior, civilized and cultured is our reverie. This resolution
expresses the noble purpose of Indianisation. Indian culture is pivoted to the ‘Idea of India’
that gets manifested through acceptance of diversity and celebration of pluralism.
Our intellectuals have said that there is nothing as sacred as knowledge and it can be accepted
by everyone. Our ancestors have presented before us the ideal of Vasudhaiva Kutumbakam.
We must imbibe this ideal in life. If we can experience brotherhood in a human society
divided into different sects, species and castes, then there is no reason why we should not
experience fraternity and intimacy in the entire Hindu society and Indian society.

(Note: study case VK 1 (Vasudhaiva Kutumbakam) the application of Vasudhaiva

Kutumbakam)

Topic: Wellbeing
Wellbeing means: the state of being happy, healthy, or prosperous, the state of feeling healthy
and happy
• People doing yoga benefit from an increased feeling of well-being.
• Wellbeing refers to our sense of self and our ability to live our lives as closely as
possible to the way we want to. It encapsulates the abilities to have positive
relationships, promote healthy living and feel life satisfaction.

It's a complex combination of a person's physical, mental, emotional and social health factors.
Wellbeing is strongly linked to happiness and life satisfaction. In short, wellbeing could be
described as how you feel about yourself and your life.
The Global Wellbeing Initiative is a path of research to comprehend our familiar human
intention for wellbeing, while also examining cultural representations of our universal
strivings for a decent life.
Well-being is associated with numerous health, job, family and economically related benefits.
Individuals with high levels of well-being are more productive at work and are more likely to
contribute to their communities.
Why Does Wellbeing Matter?
Individuals with greater wellbeing are known to generate greater social good and are easier
on the public purse. For instance, they are more likely to save and control expenditures by
consuming less.
They are more likely to show compassion, empathy, and more prosocial behaviour.
be more socially engaged and volunteer to a greater degree.
More likely to make more ethical decisions, they also engage in less risky behavior, smoke
less, and exercise more.
At school, greater wellbeing translates into better grades. while workplaces benefit with
happier employees showing more productivity, engagement attitudes, and less sick time and
absenteeism.
Eastern and Western Perspectives on Positive Psychology
How “ME + WE = US” Might Bridge the Gap
we discuss and contrast both Western and Eastern historical and philosoph- ical
traditions that demonstrate how these different groups characterize important
strengths and life outcomes. Positive psychology scholars aim to define specific
strengths and highlight the many paths that lead to better lives.
As Western civilization and European events and values shaped the field of psychology
as we know it today in the United States, it is not sur- prising that the origins of
positive psychology have focused more on the values and experiences of Westerners.
Constructs such as hope, optimism, and personal self-efficacy, among others, are
particularly valued in these cultures and have been prominent throughout Western
history. Increasingly, however, scholars are taking the broader historical and cultural
contexts into account to understand strengths and the practices associated with living
well. Today, the previously neglected wisdoms of the Eastern traditions are being
consulted in addition to those originating in the West, with the goal of adding
different viewpoints about human strengths.

“While Western cultures emphasize optimal functioning as it occurs intrapsychically, Eastern

cultures hold that an optimal life experience is a spiritual journey involving others and
resulting in transcendence and enlightenment.”
“A good fortune may forebode a bad luck, which may in turn disguise a good fortune.” This
Chinese proverb exemplifies the Eastern perspective that the world and its inhabitants are in a
perpetual state of flux. Thus, just as surely as good times occur, so, too, will bad times visit
us. This expectation of and desire for balance distinguishes Easterners’ views of optimal
functioning from the more linear path taken by Westerners to resolve problems and monitor
progress. Ever adaptive and mindful, Easterners move with the cycle of life until the change
process becomes natural and enlightenment (i.e., being able to see things clearly for what
they are) is achieved. While Westerners might search for rewards in the physical plane,
Easterners seek to transcend the human plane and rise to the spiritual one.
HISTORICAL AND PHILOSOPHICAL TRADITIONS
To summarize thousands of years of Western and Eastern ideology and traditions is obviously
beyond the scope of this chapter. Therefore, we highlight the basic tenets of three influential
West- ern traditions: (1) Athenian, (2) Judeo-Christian, and (3) Islam, as well as four
influential Eastern disciplines: (1) Confucianism, (2) Taoism (these two traditions are
generally associated with China), (3) Buddhism (associated with Japan), and (4) Hinduism
(rooted in traditions of Southeast Asia). Within both Western and Eastern historical contexts,
the concept of the “good life” has existed for many centuries. While Western cultures
emphasize optimal functioning as it occurs intrapsychically, Eastern cultures hold that an
optimal life experience is a spiritual journey involving others and result- ing in transcendence
and enlightenment. The Eastern search for spiritual transcendence parallels the Westerner’s
hopeful pursuits for a better life on Earth.

WESTERN INFLUENCES: ATHENIAN, JUDEO-CHRISTIAN, AND ISLAMIC

TRADITIONS
Athenian Views
Discussion of virtue and human strength is something on which both Plato and Aristotle
focused heavily in their teachings in Ancient Greece. Aristotle, after expanding on Plato’s
ideas regarding virtue, detailed 11 moral virtues: courage, moderation, generosity,
munificence (this relates to money spending at an appropriate level), magnificence (described
as “greatness of soul”), even temper, friendliness, truthfulness, wit (describing an ability to
laugh and have fun at an appropriate level), justice, and friendship.
In addition to these moral virtues, Aristotle described intellectual virtues (mainly
associated with ideas regarding wisdom) and believed that “strength of character, as
inculcated by the political community, would lead to enduring human excellence”.
Aristotle discussed this community as being a necessity in helping the average
individual to self-actualize with regard to virtue; he stated it was only within a life of
order and sanction that one could rise above hedonistic desire and become truly
virtuous. In this view, people with good human virtue create such a community and
then can provide a good model for others so that the masses also develop such
human excellence. In addition, Aristotle believed that government should be charged
with the development of virtue in a particular society via early education (i.e., in
childhood) and training.
Judeo-Christianity
In thinking about virtue in general, the religious teachings of Judaism and
Christianity often come directly to mind. The Bible contains discussions of virtues in
many chapters and verses. In the Old Testament, the virtues of faith, hope, and
charity are highlighted and encouraged and were later discussed as part of the “Seven
Heavenly Virtues” by Thomas Aquinas. According to historians, Aquinas lists these
virtues as fortitude (courage), justice, temperance, wisdom (these four are often
called the cardinal virtues), faith, hope, and charity.
Islam
Though we have added Islam to the “Western” heading in this section as is commonly done
in texts that discuss both Western and Eastern religions, it is important to note that scholars
disagree as to whether Islam should be considered a Western or an Eastern religion. Islam is
practiced by both Western and Eastern individual and groups, and thus its virtues
and practices may be influenced by more than one context.
Islam incorporates many virtues recognizable in other philosophical traditions and
categorizes them as moral obligations. Among others, gratitude (e.g., to Allah for His
benevolence), love (of Allah because of his forgiveness), kindness (especially toward
parents), justice (emphasizing fraternity and equality of all), and courage. In addition,
there is a strong component of looking out for one’s brother, particularly if one has
more than one needs.
EASTERN INFLUENCES: CONFUCIANISM, TAOISM, BUDDHISM, AND
HINDUISM
Confucianism
Confucius, or the Sage, as he is sometimes called, held that leadership and education are
central to morality. Born during a time when his Chinese homeland was fraught with strife,
Confucius emphasized morality as a potential cure for the evils of that time, and the tenets of
Confucianism are laden with quotations that encourage looking out for others. In fact, one of
Confucius’s most famous sayings is a precursor of the Golden Rule and can be translated as,
“You would like others to do for you what you would indeed like for yourself”. In some
ways, these teachings are parallel to thoughts put forth by Aristotle and Plato regarding the
responsibility of leaders to take charge of the group, though there is less emphasis in Western
writings on the collectivist ideal of taking care of others in the group.
The attainment of virtue is at the core of Confucian teachings. The five virtues deemed
central to living a moral existence are jen (humanity, the virtue most exalted by Confucius
and said to encompass the other four virtues); yi (duty to treat others well); li (etiquette and
sensitivity for others’ feelings); zhi (wisdom), and xin (truthfulness).
Taoism
Ancient Taoist beliefs are difficult to discuss with Western audiences partly because of the
untranslatable nature of some key concepts in the tradition of Taoism. Lao-Tzu (the creator of
the Taoist tradition) states in his works that his followers must live according to the Tao
(pronounced “dow” and roughly translated as “the Way”). The Chinese character portraying
the concept of the Way is a moving head and “refers simultaneously to direction, movement,
method, and thought”. Tao is the energy that surrounds everyone and is a power that
“envelops, surrounds, and flows through all things”.
According to Taoist traditions, the difficulty in understanding the Way stems from the fact
that one cannot teach another about it. Instead, understanding flows from experiencing the
Way for oneself by fully participating in life. In this process, both good and bad experiences
can contribute to a greater understanding of the Way.
Buddhism
Seeking the good of others is woven throughout the teachings of “the Master” or “the
Enlightened One” (i.e., the Buddha). In one passage, the Buddha is quoted as saying,
“Wander for the gain of the many, for the happiness of the many, out of compassion for the
world”. At the same time, the Buddha teaches that suffering is a part of being and that
this suffering is brought on by the human emotion of desire. In the Buddhist
philosophy, Nirvana is a state in which the self is freed from desire for anything.
Hinduism
The Hindu tradition differs somewhat from the other three philosophies discussed previously
in that it does not appear to have a specific founder, and it is not clear when this tradition
began in history. The main teachings of the Hindu tradition emphasize the interconnectedness
of all things. The idea of a harmonious union among all individuals is woven throughout the
teachings of Hinduism, which refer to a “single, unifying principle underlying all of
Earth”.
One’s goal within this tradition would be to live life so fully and so correctly that one
would go directly to the afterlife without having to repeat life’s lessons in a
reincarnated form. Hindu teachings are very clear about the qualities one must
embody to avoid reincarnation: “To return to this world is an indication of one’s
failure to achieve ultimate knowledge of one’s self”.
Summary of Eastern and Western Philosophies
Each of the philosophies discussed here incorporates ideas about the importance of virtue,
along with human strengths, as people move toward the good life. Similarities also can be
drawn among the different ideologies, especially in the types of human qualities and
experiences that are valued, though there are also differences in terms of which traits are
particularly valued. Thus, it is important to contrast these Eastern beliefs with Western
ideology to understand the differences in positive psychology viewed from each perspective.
(Note: see a case study namely western and Eastern phychology for more detail)
Topic: Flourish
Flourish means: to be strong and healthy; to develop in a successful way or to wave
something in the air so that people will notice it. (or to achieve success, to reach a height of
development or influence)
Example: He proudly flourished two tickets for the concert.
The company flourished with record profits under the new owner.
Human flourishing is the ability to live a good life. In ancient Greece, Aristotle first coined
the term and defined it as “the way we are supposed to be as human beings. It values health
intrinsically and applies universally to all human lives. Human flourishing embraces our
shared humanity and serves everyone's interest.
Topic: Human Rights
The UDHR (Universal Declaration of Human Rights) commits nations to recognize all humans
as being "born free and equal in dignity and rights" regardless of "nationality, place of residence,
sex, national or ethnic origin, colour, religion, language, or any other status. Human rights should
be Adopted as a "common standard of achievement for all peoples and all nations".

The Declaration is considered a milestone document for its universalist language, which
makes no reference to a particular culture, political system, or religion. It directly inspired the
development of international human rights law, and was the first step in the formulation of
the International Bill of Human Rights, which was completed in 1966 and came into force in
1976. Although not legally binding, the contents of the UDHR have been elaborated and
incorporated into subsequent international treaties, regional human rights instruments, and
national constitutions and legal codes.
The 30 rights and freedoms set out in the UDHR are:
The Declaration consists of the following:
 The preamble sets out the historical and social causes that led to the necessity of
drafting the Declaration.
 Articles 1–2 establish the basic concepts of dignity, liberty, and equality.
 Articles 3–5 establish other individual rights, such as the right to life and the
prohibition of slavery and torture.
 Articles 6–11 refer to the fundamental legality of human rights with specific remedies
cited for their defence when violated.
  Articles 12–17 set forth the rights of the individual towards the community, including
freedom of movement and residence within each state, the right of property and the
right to a nationality.
 Articles 18–21 sanction the so-called "constitutional liberties" and spiritual, public,
and political freedoms, such as freedom of thought, opinion, expression, religion and
conscience, word, peaceful association of the individual, and receiving and imparting
information and ideas through any media.
 Articles 22–27 sanction an individual's economic, social and cultural rights, including
healthcare. It upholds an expansive right to an adequate standard of living, and makes
special mention of care given to those in motherhood or childhood.
 Articles 28–30 establish the general means of exercising these rights, the areas in
which the rights of the individual cannot be applied, the duty of the individual to
society, and the prohibition of the use of rights in contravention of the purposes of the
United Nations Organization.
Articles 1 and 2—with their principles of dignity, liberty, equality and brotherhood—served
as the foundation blocks. The seven paragraphs of the preamble, setting out the reasons for
the Declaration, represent the steps leading up to the temple. The main body of the
Declaration forms the four columns. The first column (articles 3–11) constitutes rights of the
individual, such as the right to life and the prohibition of slavery. The second column (articles
12–17) constitutes the rights of the individual in civil and political society. The third column
(articles 18–21) is concerned with spiritual, public, and political freedoms, such as freedom
of religion and freedom of association. The fourth column (articles 22–27) sets out social,
economic, and cultural rights. Finally, the last three articles provide the pediment which binds
the structure together, as they emphasize the mutual duties of every individual to one another
and to society. World Human Rights Day is observed by the international community every
year on 10th December.
Topic: Sustainable Development Goals (SDG):

The 2030 Agenda for Sustainable Development, adopted by all United Nations Member
States in 2015, provides a shared blueprint for peace and prosperity for people and the planet,
now and into the future. At its heart are the 17 Sustainable Development Goals (SDGs),
which are an urgent call for action by all countries - developed and developing - in a global
partnership. They recognize that ending poverty and other deprivations must go hand-in-hand
with strategies that improve health and education, reduce inequality, and spur economic
growth – all while tackling climate change and working to preserve our oceans and forests.
Goal 1: End poverty in all its forms everywhere
Goal 2: End hunger, achieve food security and improved nutrition and promote sustainable
agriculture.
Goal 3: Ensure healthy lives and promote well-being for all at all ages.
Goal 4: Ensure inclusive and equitable quality education and promote lifelong learning
opportunities for all.
Goal 5: Achieve gender equality and empower all women and girls.
Goal 6: Ensure availability and sustainable management of water and sanitation for all.
Goal 7: Ensure access to affordable, reliable, sustainable and modern energy for all.
Goal 8: Promote sustained, inclusive and sustainable economic growth, full and productive
employment and decent work for all.
Goal 9: Build resilient infrastructure, promote inclusive and sustainable industrialization and
foster innovation.
Goal 10: Reduce inequality within and among countries.
Goal 11: Make cities and human settlements inclusive, safe, resilient and sustainable.
Goal 12: Ensure sustainable consumption and production patterns.
Goal 13: Take urgent action to combat climate change and its impacts.
Goal 14: Conserve and sustainably use the oceans, seas and marine resources for sustainable
development.
Goal 15: Protect, restore and promote sustainable use of terrestrial ecosystems, sustainably
manage forests, combat desertification, and halt and reverse land degradation and halt
biodiversity loss.
Goal 16: Promote peaceful and inclusive societies for sustainable development, provide
access to justice for all and build effective, accountable and inclusive institutions at all levels.
Goal 17: Strengthen the means of implementation and revitalize the Global Partnership for
Sustainable Development.