Department of Electronics & Communication

Engineering
UNIVERSAL HUMAN VALUES-II: UNDERSTANDING HARMONY
and ETHICAL HUMAN CONDUCT

MODULE – 5: Implications of the Holistic Understanding – a

Look at Professional Ethics
Notes (as per VTU Syllabus)

IV SEMESTER – B. E

Academic Year: 2023 – 2024 (EVEN)

UNIVERSAL HUMAN VALUES-II: UNDERSTANDING HARMONY and ETHICAL HUMAN
CONDUCT

PAGE
TOPIC
SL. NO.
NO.
VTU Syllabus 2

MODULE – 5

1 Natural Acceptance of Human Values 7

2 Definitiveness of (Ethical) Human Conduct 9

3 A Basis for Humanistic Education 12

4 Humanistic Constitution and Universal Human Order 16

5 Competence in Professional Ethics Holistic Technologies 17

6 Production Systems and Management Models-Typical Case Studies 19

7 Strategies for Transition towards Value-based Life and Profession 22

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MODULE – 5

Implications of the Holistic Understanding – a Look at

Professional Ethics
Natural Acceptance of Human Values, Definitiveness of (Ethical) Human Conduct, A Basis for
Humanistic Education, Humanistic Constitution and Universal Human Order, Competence in
Professional Ethics Holistic Technologies, Production Systems and Management Models-
Typical Case Studies, Strategies for Transition towards Value-based Life and Profession

Text Books:

1. The Textbook A Foundation Course in Human Values and Professional Ethics, R R Gaur, R Asthana,
G P Bagaria, 2nd Revised Edition, Excel Books, New Delhi, 2019. ISBN 978-93-87034- 47-1

2. The Teacher‟s Manual

Teachers‟ Manual for A Foundation Course in Human Values and Professional Ethics, R R Gaur, R
Asthana, G

Module -5 Objectives
After studying this chapter, students should be able to:
 Understand about Definitiveness of (Ethical) Human Conduct.
 Understand about Professional Ethics Holistic Technologies.
 Understand about Transition towards Value-based Life and Profession.

5.1 Natural Acceptance of Human Values

Based on our understanding of harmony, we participate in the larger order. Our participation at
different levels is our value. The identification of values starts from the participation of the
activities of the Self (‘I’) in the definite conduct of the human being based on realisation and
understanding. Further, the participation of the human being is seen in two forms: behaviour and
work. We studied about the values of behaviour as the nine values in relationship: trust, respect,
affection, care, guidance, reverence, gratitude, glory and love.

Likewise, working with material things, we have to ensure their right utilisation, enrichment and
protection. Endowing material things with utility value and artistic value makes it conducive for
right utilisation by human being, so these are the two values with respect to material things. It

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results into prosperity for human being and preservation (preservation and enrichment) of the
rest of nature.

To begin with, let us understand how the inculcation of universal values is a natural outcome of
the right understanding. From the discussions of section II, we can easily infer that there is an
innate harmony and orderliness in the existence. The human beings only need to understand it
(and not to create it). The universal human urge for happiness and prosperity is actually the quest
for understanding this harmony and being in tune with it.

The universal human values are the parameters which designate this harmony at various levels
for human participation and highlight the universal purpose of understanding this harmony.
Thus, the universal human values are manifestations of the truth of existence, i.e. co existence,
in various dimensions of human participation in the existential order. These values are naturally
acceptable to all human beings and conducive to human happiness. Only our ignorance, our
wrong preconditionings, our illusion about ourselves, about the nature of sensory interactions
and about our relationships with things around us lead to all the difficulties and confusions in
appreciating and inculcating these universal values.

Continuous self-observation and self-exploration enable us to realize this truth. We are able to
appreciate the universality and the innateness of the human being. On our own right, we can
experience how such a realisation leads to fulfilment at all levels.

Once we are able to get rid of our false pre-conditioning and anchor ourselves to our natural
acceptance, the inculcation of human values becomes spontaneous. And this is true for all human
beings and for all times. This is what all of us really cherish and as human beings we also have
the requisite potential and wherewithal to realize it. This understanding is thus a source of great
solace, relief and confidence to the whole human race.

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5.2 Definitiveness of Ethical Human Conduct

Normally, there is a lot of ambiguity about what exactly ethical human conduct is and whether it
is definite and universal or it is variable. Right understanding provides us the clarity about its
definitiveness. Let us ask the following questions

 What is the innateness of human being?

 What is our human-ness in reality?

As we identify a neem tree or a mango tree by its well-defined specific characteristics which
always remain the same; as we identify water or air or iron or a cow by their respective
characteristics – their innateness, similarly let us also try to identify the innateness of a human
being.

As a mango tree has a definite ‘mango-ness’, iron has a definite ‘iron-ness’, cow has a definite
‘cow-ness’; similarly let us understand our human-ness. The right understanding gained through
self-exploration enables us to identify the definitiveness of human conduct which may also be
called the ethical human conduct.

It is the same for all human beings. So, we are also able to understand the universality of ethical
human conduct which is in consonance with the universal human values. Accordingly, all
debates and confusions about what is ethical for one may not be ethical for others etc. also get
dissolved gradually.

Let us now understand the salient features of this definite human conduct i.e. the ethical human
conduct. As we have already explored in this book, each one of us wants to have a definite
conduct but presently we may not be able to ensure that.

This is because we are presently living on the basis of our pre-conditionings or assumptions
which are not in consonance with the truth, the right understanding of the existence as a whole.
But this situation neither gives satisfaction to us nor to others.

We do see the human beings struggling to find out what the right conduct is and, in the process,
exhibiting a wide variety of attitudes. We also see people debating endlessly about what they
consider to be ethical.

But unless we have the right understanding, we are not able to identify the definitiveness of
ethical human conduct. The notion of definite human conduct which can also be called ethical
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human conduct, was explained in chapter 6 while discussing ‘Harmony in the Self’. The same is
briefly mentioned below

Figure 5.1 : Definite Human Conduct

Conduct includes what we think (our imagination) and what we do, as well as the basis of this
thinking and doing (assumption or understanding).

In fig. 5-1, it is shown that B1 or right understanding is the basis of thinking and doing. B1
motivates and guides our imagination (B2) and finally, if required, it is expressed through the
Body in the form of behaviour, work and participation in the larger order. Definite human
conduct is the sum total of the state of harmony within, expressing itself and participating in
harmony with the outside world. The harmony in the Self is naturally expressed and extended at
all levels of our being as follows:

Harmony at the level of Self Happiness

Harmony of the Self with the Body Health at the level of body
Harmony in the family, in human-human
Mutual happiness, justice, fearlessness
relationship
Harmony with rest of nature Mutual prosperity – prosperity in human being and

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preservation of rest of nature

Harmony with the whole of nature/
Co-existence (mutual fulfilment)
existence

1. Human Values – Understanding of role of Human Being in Existence

 Once we have the right understanding (relationship, harmony and co-existence), we
are able to see our natural participation or values at all levels of being – from
individual, to family, society, nature/existence. This participation or the human
values are definite and form the basis of our ethical human conduct.
2. Policy – Thought of how to express (live with) Human Values
 Having identified the definite human values, these become the guide to our
imagination (desire, thought and expectation). Our imaginations are always in terms
of how to fulfil this participation, how to live with these values. The comprehensive
analysis of how to live with these values, how to express these values is what policy
is. These policies are, therefore, naturally conducive to human welfare – conducive to
enrichment, protection and right utilization of self, body and physical resources; and
at the same time, they are conducive to the welfare of every unit in existence.
3. Character – Expression of Human Values in Behaviour, Work and Participation in the
Larger Order
 Human character is the expression or the interaction of the human being with the
world outside, in terms of behaviour, work and participation in the larger order. With
definite values guiding our imaginations, and a comprehensive analysis of the ways
and means to live with these values, its expression outside, in terms of behaviour,
work and participation in the larger order is human character. This can be understood
in terms of the following:
o Chastity in conjugal relationship i.e. chastity in husband-wife relationship.
o Rightful acquisition and utilization of wealth – by way of labour, using cyclic
and mutually enriching production processes (such as agriculture,
manufacturing of clothes, construction of buildings, machine manufacturing,
etc.)
o Kindness in behaviour and work – ensuring justice in behaviour and
preservation of rest of nature in work, leading to fulfilment of the

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comprehensive human goal; at the same time, compensating for deficiencies

created in the past.

On this basis, we get a definite notion of ethics. We get a definite criterion to judge whether an
act of human being is ethical or unethical, and a definite way to work for ethics in life and
profession.

We can see that the ethics in the living of an individual can be imbibed only through inculcation
of values, policies and character, and this is possible through the process of ensuring right
understanding through self-exploration.

At the same time, we can see that a human being with ethical human conduct coupled with
requisite professional skills only can be a good professional, namely, a good engineer, a good
manager, a good teacher and researcher, a good technocrat or a good bureaucrat, etc.

We can further qualify the ethical human conduct on the basis of the following:

 ‘Ethical conduct’ implies that it is naturally acceptable to me and does not give rise to
conflict within
 ‘Ethical conduct’ implies that it is in consonance with the right understanding of the
reality – the underlying harmony at all levels.
 ‘Ethical conduct’ implies that it leads to mutual fulfilment with other people and
mutual enrichment with rest of nature

Thus, the ‘ethical conduct’ is self-satisfying, people-friendly and eco-friendly.

5.3 A Basis for Humanistic Education

Inculcation of the right understanding at all levels (from self to entire existence) and
development of the competence to live in accordance with it, forms the core of humanistic
education.

One should be able to evaluate all the endeavours in the light of right understanding. Humanistic
education will incorporate appropriate integration of values and skills so that human beings are
able to understand their physical needs correctly and adopt suitable techniques and production
systems to cater to these needs in an eco-friendly and people friendly manner. The humanistic
education will facilitate the process of self-exploration which will lead to continuous self-
evolution of human beings.
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It will also enable the realisation of one’s innateness as well as the universality and
definitiveness of ethical human conduct. It will also develop the assurance that only value-based
living can be conducive to continuous happiness and prosperity for one and all. There can be
several models of such education.

It will involve tangible research efforts to evolve different models of education to instil the right
understanding and inculcate human values coupled with competence in skills. To begin with, the
education of a child starts at home.

The child learns and understands things living in close relations at home. Every model will entail
the right kind of environment at home for the child to develop. When the child needs more
exposure to skills and knowledge, he will need a formal system, in the form of some collective
effort from the society.

Where we stand today, value education is being imparted to complement the skills with human
values. But, in the humanistic tradition, the whole education system will need to be designed
value-based. It is a useful exercise for us to learn how a child can be facilitated to have the right
understanding since childhood, how it will learn languages, reading, writing and arithmetic
skills, and skills that form a part of higher education in the light of this value base.

Humanistic Constitution In addition, the right understanding also provides us the basis for a
humanistic constitution which is essential to the development of an un-fragmented human
society and a universal human order.

Working towards the comprehensive human goal and developing the competence for ethical
human conduct will be among the salient directive principles of a humanistic constitution. It will
also be conducive to social justice. Presently, the human society is divided into various castes,
creeds, religions and nationalities whose objectives and interests are proving contrary to those of
others.

Accordingly, a major part of human endeavour is used in handling these conflicts and
contradictions; paradoxically, the human beings are spending a substantial part of their energies
and resources in preparing themselves for destructive purposes.

As we can now understand, when the parameters of human welfare are universal, i.e. commonly
applicable to all human beings, why should the human endeavour in pursuit of these common
objectives be conflicting to the interests of each other! This can only be there because of our

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ignorance, because of our incorrect assumptions/beliefs of our happiness and of the reality as the
whole.

Presently, our efforts are directed largely towards using various modes of enticements and
punishments to change the behaviour pattern of people. However, it is not successful in the long
run.

Things can only be set right by developing human consciousness, by developing right
understanding among people and in no other way. Thus, the right understanding also offers a
satisfactory and spontaneous resolution of the prevailing human conflicts ranging from the
family level and going up to the global level.

It may be a thought-provoking exercise to visualise a model of humanistic constitution. In the

light of the right understanding:

 What will the fundamental rights and duties be?

 What will the way be to ensure justice and protection in the society?
 What will be the format of working for a universal human order?
 How will people connect to the world family?
 How will the representation of people be ensured in maintaining order in the society?

These and all such issues are to be addressed.

To begin with, the family will be smallest unit of order in the society. Moving from family to the
world family, the constitution will provide the basis of harmonious living. These are relevant
issues in terms of visualizing the holistic way of life in the present scenario.

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Figure 5.2 : 2 Dynamics of Universal Human Order

Humanistic education leads to human conduct, human constitution, universal human order and in
turn, universal human order ensures humanistic education for the next generation. That is how
the whole tradition would look like if it has to be humanistic tradition.

If all these has to be ensured, where do we start? Evidently, humanistic education is the entry
point. That is why, we are trying to draw your attention from all directions, that we, as
educationists, as teachers, as education administrators and as policy makers, are responsible to
bring about this transformation.

We have to be the most active agents to start this transformation. Humanistic education is the
entry point. Once this wheel starts rolling, it would bring about a continuing humanistic
tradition, that would be able to ensure the fulfilment of human goal for every human being,
generation after generation.

That is what human society aspires for. So finally, it may be concluded that it is possible to
move towards a universal human order with the help of suitable systems and policies evolved in
the light of right understanding. Such a development will be naturally acceptable to all human
beings. The whole existence except the human beings is already operating in harmony. It is for
us, the human beings, to understand, to appreciate this harmony and to play our role in this total
order (harmony).

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5.4 Humanistic Constitution and Universal Human Order

A correct appraisal of the comprehensive human goal and human welfare and the realisation of
co-existence at all levels enables us to visualize and gradually evolve a viable way of life to
replace the prevailing pattern of human living. Thus, the right understanding prepares us for
moving towards the ‘holistic way of life’ which will be sustainable as well as conducive to fulfil
the basic human aspirations for all human beings.

It will be a mode of living which is self-satisfying, people-friendly and eco-friendly. With

human ingenuity and creativity, all the knowledge and skills available can be harnessed to
actualize such a model of living.

There is an urgent need to initiate research and development in this direction as our present
model of living is proving to be more and more problematic and unsustainable. Right
understanding also provides us the basis to evolve humanistic education system, holistic health
care systems, appropriate technologies, production systems and management models, and an
economic order based on recyclability and compatibility with nature.

Also, with the help of right understanding, it will be possible to visualize a humanistic
constitution which will facilitate the development of a harmonious world family, an undivided
society and a universal human order. All dimensions of such a universal human order can be
worked out in detail in tune with the above-mentioned objectives, as discussed in Chapter 9. On
the basis of the understanding of harmony, we get the notion of an undivided society and
universal human order.

The universal human order will involve:

1. A holistic pattern in all the dimensions of human activity in the society including education,
health-self-regulation, production-work, justice-preservation and exchange-storage etc.

2. Harmonious networking between the basic unit and their clusters successively moving from
family order to world family order as follows: Family Order ⇒ Family Cluster Order ⇒ Village
Order ⇒ Village Cluster Order ⇒ City Order… ⇒ Nation Order… ⇒ World Family Order

In each of these dimensions, we can visualise a humane system, be it education, health,

production, exchange or justice and conceptualize a harmoniously functioning system. In
contrast, one can also study the functioning of nations and states today, and evaluate their

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working in the light of universal human order. We can identify the good things of the present
systems and retain them in our own vision of a humane society and do away with the
unacceptable features.

Paving Way towards the Humanistic Tradition (Humanistic education-Human Conduct-

Human Constitution- Universal Human Order)

The primary step to move towards the holistic way of life is to develop the right understanding
among the human beings, commitment to live accordingly and then to develop the requisite
skills and knowledge systems to implement the right understanding in real life. Thus, it calls for
a change in the education system towards humanistic education. The right understanding
provides us with the vision of such a humanistic education. As we discussed earlier, education
means to imbibe the understanding of harmony at all the levels of living. It is not just reading,
writing and arithmetic, but rather a process to enable human beings to live in accordance with
their natural acceptance at all levels of living. It calls for a huge shift from our vision today.

5.5 Competence in Professional Ethics Holistic Technologies

The modern technologies and systems are all human inventions in response to the needs
visualized under the influence of the prevailing worldview. Accordingly, they have been
designed and optimized to the objective functions best suited to this world view. In order to
facilitate the development of holistic technologies and systems, it will be necessary to visualize
alternative objective functions and to formulate appropriate criteria for evaluation compatible
with comprehensive human goal. Generally speaking, there are three broad criteria to guide the
development of such technologies and systems, i.e.,

(a) Catering to appropriate needs and lifestyles

(b) Eco-friendly (cyclic / renewable and mutually enriching)

(c) User-friendly – safe, economical and enhancing human capability

In addition, these have to promote local self-sufficiency and optimal utilization of local
resources and expertise. As far as possible, priority should be for naturally available processes
and systems. In accordance to the above general considerations, the specific criteria for judging
the appropriateness of technologies, production systems and management models may be
identified as follows:

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Criteria for Technologies The above-mentioned general criteria can be itemized into more
specific form as follows:

 Catering to real human needs

 Compatible with natural systems and cycles
 Facilitating effective utilization of human body, animals, plants and other natural
materials
 Safe, user-friendly and conducive to health
 Producible with local resources and expertise as far as possible
 Promoting the use of renewable energy resources
 Low cost and energy efficient
 Enhancing human interaction and cooperation
 Promoting decentralisation
 Durability, life cycle and recyclability of products

Criteria for Production Systems In determining the type of production systems, the key questions
to be answered are:

 What to produce?
 How to produce?
 For whom to produce?
 How much to produce?

All these will be decided in the context of availability of local natural resources and expertise to
cater to the needs of the people for any given community.

Of course, the needs are to be characterised in consonance with the comprehensive human goal.
The specific criteria to judge the appropriateness of the production systems may include the
following:

 Optimal and efficient utilization of local resources and expertise, including human
beings, animals, air, solar, land, water, bio and mineral resources etc.
 Economic viability and sustainability
 Priority for local consumption
 Matching the pattern of production with the availability/producibility in the local
environment and the pattern of consumption
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 Decentralized systems capable of meaningful employment of people in the community

 Facilitating production by masses and not mass production in a centralized mode, to the
extent possible K Promoting individual creativity and sense of accomplishment
 Using people-friendly and eco-friendly technologies
 Ensuring requisite quality of production
 Safe and conducive to the health of persons involved in production as well as others
 Harnessing recycling, conservation and reuse possibilities

Criteria for Management Models Primarily management models are to be relationship based,
cooperative and ensuring justice in terms of mutual fulfilment and not coercive and exploitative.

The management needs to focus at the fulfilment of the people involved in the production
system as well the users of the produce and not to profit-mania.

The following criteria can be chosen for a humanistic management model:

 The whole unit working as a well-knit family

 Cooperative, motivational and mutually fulfilling
 Ensuring correct appraisal of human labour and skills
 Targeting employer-employee as well as consumer satisfaction and not profit
maximisation
 Sharing of responsibility and participative mode of management
 Continuous value addition of the persons involved
 Effectively integrating individual competencies and complementarity

5.6 Production Systems and Management Models-Typical Case Studies

It will be educative to critically examine the characteristics of the present models which have
been developed under the influence of the materialistic worldview. As mentioned earlier, the
structure as well as the use of all human innovations is strongly influenced by the worldview and
values.

Therefore, the present-day technologies and systems are designs best suited to serve the
prevailing worldview. This way, we can easily appreciate how the present-day systems, even
though they employ the best of human ingenuity, latest scientific knowledge and sophisticated

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technologies, are largely proving to be incompatible with ecology and also not conducive to
sustainable human welfare.

The most concerning feature of the present-day systems is their heavy dependence on non-
renewable sources of energy/materials rendering them unsustainable. The modern development
primarily dwells upon fossil fuels which are being consumed at exponential rates.

This has caused menace of resource depletion on one hand and environmental degradation
manifesting in the form of pollution and global warming etc. on the other. There is no
compatibility of the rate of consumption by human beings with the rate of production in nature.

The other undesirable characteristics of modern technologies and systems include their
centralized configurations, promotion of wastefulness, excessive transportation and substitution
of human, animal and other natural resources by manmade gadgets, machines and materials.

These systems are becoming more and more complex and large in size, and they are highly
capital - and energy - intensive. Increased automation and mechanization is being used for
promoting mass production which is not conducive to large scale employment of people. Such
systems also lead to exploitation, alienation and conflict between the so called working class
and management.

In spite of a high degree of sophistication, quality sensitivity, standardization, miniaturization

and user-friendliness, these technologies and systems are not proving conducive to general
human welfare. It is an irony that with all the technological advances, we have come to a passé
where the whole planet is under a serious threat.

Learning from the Systems in Nature and Traditional Practices

If we really wish to gain an insight into the holistic systems, we have a lot to learn from systems
of nature and from traditional practices. With modern developments in science and technology,
and their widespread application, an impression has grown that the nature is primarily for
exploitation as per the whims and fancies of human beings, the nature has to be tamed/controlled
and exploited for human enjoyment.

Further, it is believed that the systems in nature are all primitive and have to be replaced by man-
made systems. This is how one looks at ‘development’. Similarly, it is also believed that the
traditional practices are all obsolete and have to be rejected outright. This arrogant attitude

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towards nature and the traditional know-how has caused much damage to humanity in recent
times.

It is high time we critically examine these beliefs and rectify them in the light of right
understanding. In reality, nature is not only our nourisher but also a learning ground. The human
beings are an integral part of this self-sustaining nature and it is essential to understand its
functioning and systems to live in harmony with it.

After all, it is only by diligent study of nature that all the laws and principles governing various
processes have been discovered by human beings. In a similar way, the systems and cycles of
nature also need to be understood and emulated as required in man-made designs. Then only, we
can correctly visualize and evolve the holistic way of living.

As for the traditional practices, it is true that with increase in information and skills, and with
changing needs, it is necessary to make improvisations in technologies and systems of human
use. However, in order to do that it is essential to critically evaluate their strengths and
weaknesses.

It is important to identify the characteristics which have enabled the traditional practices to serve
humanity for long periods. The eco-friendly and people-friendly characteristics of many
traditional practices are very much worthy of our recognition and retention.

Then we will be in a better position to utilize our present-day information to augment the
systems and make them more effective, efficient and more suited to current needs. For example,
we can learn a lot from the traditional practices of eco-friendly agriculture techniques, watershed
management, eco-restoration, herbal formulations, preservation techniques, artisanal practices
and so on.

It does not amount to going backwards, but rather enables us to avail from the vast storehouse of
wisdom and experience so that we become better prepared to take the leap forward in the right
direction.

Several traditional technologies and systems which had the much-needed holistic characteristics
and have been in vogue for centuries till these were replaced by modern alternatives, need an
exploratory critical appraisal to identify their valuable features in the present times, albeit with
appropriate modifications.

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Typical Examples from Traditional Technologies and Systems In this respect, the following
examples are significant:

 The water harvesting and storage and utilization systems through ponds and other
artifacts
 Traditional agricultural practices
 Traditional local remedies and health-care techniques
 Grain storage and food preservation practices
 Yoga, ayurveda, naturopathy-based healthcare systems
 The langar (sharing of food) system prevalent in religious institutions
 Family based rural enterprises
 The jajmani system – relationship-based village system to ensure rural self-sufficiency
 Rural craft and artisanal practices

There could be several more such examples which can be helpful in enriching our vision in this
direction.

5.7 Strategies for Transition towards Value-based Life and Profession

In the light of understanding gained so far, it will be a very educative exercise for us to visualize
broadly how a typical community, say, of around one thousand people will live in a holistic way
in harmony with each other and the rest of nature, being largely self-sufficient in fulfilment of its
needs and setting up systems which are conducive to comprehensive human goal.

It may be easily appreciated that such a planning in detail is a project worthy of serious research
and experimentation to evolve a viable holistic model. We may call this as a model for human
order at village level (gram-swarajya).

It is high time that we start working for actualization of the model of human order at the village
level (gram-swarajya) in the light of right understanding. We may carry out a techno economic
feasibility study and the design for such a model keeping the comprehensive human goal as our
objective function.

Since it will be necessary in this model to rely on the local resources and expertise (local people)
as far as possible, such a model will also need attention to augment these resources. It includes

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promotion of bio-diversity, cattle, water harvesting, effective utilization of biomass, solar, wind
and hydel energy sources etc.

This would also involve careful planning of the agriculture, artisanal and agro-industrial activity.
The matching of resources and needs will also need to be accomplished. This visualization will
enable us to identify, select or develop appropriate technologies, production systems and the
methods to organize these activities in a harmonious way. It is left to the reader to exercise
hi(s)her creativity and try to broadly visualize the scenarios for making human order at village
level (gram-swarajya) possible.

Several groups of people have started working in this direction seriously. And as a result, many
technologies and systems have been evolved even though the full-scale demonstration of such
alternative ways of living are yet to emerge. In the face of the environmental and other problems
aggravating because of the widespread use of fossil fuels and other non-renewable resources,
there is an increasing interest throughout the world to evolve alternative renewable technologies
and modes of production.

However, this is only possible in the light of right understanding, with adoption of appropriate
lifestyles and with proper assessment of needs. It will be desirable to get acquainted with these
developments by conducting case studies on the salient renewable and eco-friendly technologies
and systems.

There needs to be an increasing and wide spread thrust to evolve holistic technologies and
systems through dedicated R&D efforts working within the framework of right understanding.
Some salient topics for case studies are given below:

Topics for Case Studies

To gain some familiarity with the on-going effort towards holistic technologies and systems,
carrying out case studies on the following topics will be beneficial.

1. Renewable and Decentralized Energy Technologies

(a) Biomass based Energy Conversion systems such as;

 Systems for generation and utilization of biogas obtainable from anaerobic

digestion of all kinds of moist biomass such as animal and human excreta, kitchen
waste, moist agro-waste, sewage effluents, etc. This bio-conversion also results in
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production of valuable bio-manure in the form of slurry. Therefore, a study of

slurry handling systems is also relevant.
 Systems for generation and utilization of producer gas obtainable from partial
combustion of all kinds of dry biomass such as wood, charcoal, rice husk,
sawdust, dry agro-waste, etc.
 Systems for decentralized production of biodiesel obtainable from esterification
of various vegetable oils.
 Decentralized systems for production of ethanol as a liquid fuel for engines
obtainable form agro-waste.
 Technologies for Briquetting to obtain a compact/smokeless solid fuel from all
kinds of loose biomass.
 Technologies for smokeless and energy efficient cook stoves

(b) Gadgets and Implements to facilitate efficient utilization of human muscle power and animal
draught power such as: t

 Human operated agricultural tools and domestic appliances

 Animal (bullock) operated irrigation pumps, tractors and other agricultural
equipment
 Improvised designs of animal driven carts

(c) Devices for efficient utilization of Solar energy such as:

 Solar water heaters, solar cookers, solar driers, etc.

 Solar Photo-voltaic systems t Decentralized Solar power generation and
refrigeration systems

(d) Decentralized Wind power devices for water pumping, electricity generation, etc.

(e) Micro hydel electro-mechanical power generation systems utilizing the hydro energy of
waterfalls, check-dams and flowing water in streams and rivers in a decentralized manner.

2. Systems for water conservation and water shed management for efficient utilization of rain
water and for eco-restoration.

3. Technologies and architecture promoting green building materials and energy conservation
such as:

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 Construction with compressed/stabilized mud-blocks and terracotta tiles

 Bamboo architecture
 Laurie Baker’s low-cost brick work construction, etc.
 Solar architecture with energy conservation and passive heating/cooling of
buildings

4. Organic/natural farming techniques including technologies for vermi-composting, production

of bio-manures and bio-pesticides

5. Eco-sanitation techniques for small scale decentralized sewage disposal and waste water
recycling

6. Low cost and energy efficient technologies for small scale production systems such as

 Systems for food processing

 Systems for production of herbal, forest-based and animal-based (panchgavya)
products
 Systems for facilitating multiple crafts and artisanal work

7. Humanistic organizational/management models

 The work on the above technologies and systems is being carried out in several
technical institutions, agricultural universities, government agencies and a large
number of NGOs and socio-spiritual organizations as well as by some motivated
individuals. It will be quite fruitful to familiarize with some of these in context
with above case studies.

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