ABES Engineering College, Ghaziabad

VALUE EDUCATION CELL

Notes:Unit-5

Existence is Co-existence

Universal Human Values and Professional Ethics (UHVPE)

(RVE- 301)

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 Providing the Basis for Universal
Human Values and Ethical Human
Conduct

Values in Different Dimensions of Human Living

We studied the harmony at the four levels of human living in section-II. Based on this understanding
of harmony, when we participate in the larger order, this participation at different level is our value.
The identification of values starts from the participation of the activities of the Self (‘I’) in the form of
definite conduct of the human being based on realization and understanding. Further, the participation
of the human being is seen in two forms: behaviour and work. We studied about the values pertaining
to behaviour as the nine values in relationship, - viz., trust, respect, affection, care, guidance,
reverence, glory and love.
Likewise, working with material things, we have two values:

Utility-value: The participation of a human being in ensuring the role of physical facility in
nurture, protection and providing means for the body.

Artistic-value: The participation of a human being in ensuring the role of physical facility to help
and preserve its utility.

For example, the utility value of a pen is that it aids in writing. This provides a means to the body.
Providing a cap to the pen so that the ink does not spill, a proper design for holding of the pen while
writing, etc. preserve the utility of the pen. A shirt has the utility that it protects the body. This is its
utility value. Designing the shirt so that it can be easily put on is the artistic value. Thus we provide
buttons in the front, the size of the shirt is as per the size of the body and so on. Similarly, with food,
we find that the utility of the food is that it helps nurture the body. But cooking the food in such a way,
that it can be easily chewed and swallowed, served in the dish, etc. is the artistic value. Taking the
example of a book, when we are printing a book, it adds utility to the paper. The content that is printed
helps us store it for a longer time so that we could refer to it from time to time. If you have to
memorise everything, it is going to be a huge engagement for you. But printing it on paper saves our
energy and time. This is utility value. Now keeping the font size so that the book is legible, designing
its size so that it is easy to carry it, etc. is adding artistic value to the book.

Definitiveness of Ethical Human Conduct

What is innateness of human beings? What is our humaneness 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. So 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 humaneness.

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The right understanding gained through self-exploration also 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 lose their base. 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 or the right understanding. 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 attributes. 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.

Ethical Human Conduct

In accordance with the understanding based on Natural Acceptance, the ethical human conduct can be
characterized by Mulya - Neeti – Charitra

Values (Mulya) –
Values are a part of our ethical conduct. They are the outcome of realization and understanding, which
are always definite. As already mentioned, when I understand the reality correctly, and the underlying
harmony at all levels of existence and my participation in it, I am able to perceive the universal human
values as a part and parcel of this reality. My imaginations are now always in terms of the definite•
Policy (Neeti) –

Having been convinced about the values and about the inherent harmony in the existence, I am able to
develop an ethical sense in all my pursuits. I always think, behave and work towards nurturing this
harmony. It leads us to adopt policies conducive to human welfare – conducive to enrichment,
protection and right utilization of mind, body and wealth. This is an outcome of the definiteness of my
desire, thought and expectation (selection) as guided by right understanding.
Character (Charitra) –

The definiteness of my desire, thought and selection gives definiteness to my living. Definitiveness of
character is the outcome of the definiteness of my behaviour and work. This can be mainly
characterised in terms of the following:

Chastityin conjugal relationship i.e. chastity in husband-wife relationship- (svanarï, & sva -
purusa )
  
Rightful production acquisition and utilization of wealth (sva-dhana).
  
Humane behaviour and work with kindness (dayãpürna kãrya-vyavahãra)
This definitiveness of human conduct in terms of values, policies and character is termed as

Ethics.

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Basis for Humanistic Education, Humanistic Constitution and
Humanistic Universal Order (to ensure Holistic Development)
To facilitate the process of right understanding in the society, to create a favorable ambience for
this and to ensure a continuity of this process among human beings from generation to generation, it
is crucial to visualize and to work towards the following key elements of Manaviya Vyawastha.

Vision for Manaviya Vyawastha (Human Order)

These are the key elements of ‘Vyavastha’ which will need to be actualized, and, therefore, it is
important to gain some clarity about these:
a) humanistic education (Manaviya Shiksha)
b) humanistic constitution (Manaviya Samvidhan)
c) humanistic order (Manaviya Vyawastha)

Competence in Professional Ethics

1. Clarity about comprehensive human goal: Samadhan Samriddhi- Abhay- Sah-astitva, and its
fulfillment through universal human order.
2. Confidence in oneself based on above clarity.
3. Mutually Fulfilling Behavior: clarity and confidence in ethical human conduct and its
correlation with sustainable personal as well as collective happiness and prosperity.
4. Mutually Enriching Interaction with Nature: self-sufficiency in fulfillment of physical needs:
ability to assess the needs for physical facilities for the family and their fulfillment through
production systems ensuring harmony in the nature.

Ability to identify and develop appropriate (people friendly and eco-friendly) production
systems, technologies and management models.
By now it must have become clear that understanding of harmony at various levels along with the
appreciation of comprehensive Human goal enables us to characterize the criteria of appropriateness
(people-friendliness and eco-friendliness) of production system technologies and management models.

For example the following criteria will acquire importance

• Renewability
• Preservation of natural balance
• Utilizing local resources and expertise
• Decentralized and conducive to mass employment
• Catering to real needs
• Matching of production, distribution and consumption etc.
Salient Unethical Practices in the Profession at present
Before visualizing typical models of holistic technologies and production systems, let us first have a
critical look at the contradictions and dilemmas because of the prevailing world view in profession
today.
a. Corruption at various levels and in different forms

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b. Tax-evasion and misappropriation of funds
c. Unethical nature of advertisements and sales promotion
d. ‘Cut-throat’ competition
e. Adulteration and spurious production
f. Exploitation at various levels
g. Negligence and disregard for environment
h. Promotion of unsustainable technologies.

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Basis for the Holistic Alternative towards
Universal Human Order
Identification of Comprehensive Human Goal:
So, an important implication of the right understanding is the visualization of comprehensive human
goal which is conducive to human welfare in a holistic and sustainable manner. Presently, human
welfare is primarily perceived in economic terms only. We have already seen how such a narrow
objective leads to problems in various spheres of life and is not sustainable. Further, in the light of the
right understanding, it is possible to visualize the pattern of ‘Holistic Alternative’ to cater to the
comprehensive human goal, a model of human living which is people friendly and eco-friendly and
therefore mutually fulfilling as well as sustainable. In this process, it will be possible to visualize an
alternative set of criteria to evaluate the education, healthcare systems, technologies, production
systems and the models for commercial activity and management. As we have seen in chapter nine, the
comprehensive human goal consists of the following:

1. Right Understanding and freedom from contradictions at the individual level (Samãdhãna)- In
every individual
2. Prosperity and its continuity at the level of family (Samriddhi)- In every family
3. Fearlessness and mutual trust (Abhaya)- In the society
4. Co-existence (Sah-astitva) - In the nature
Such a comprehensive objective will be conducive to the welfare of all (abhyudaya) for all times. This
will apply to all the human beings on earth. We can also understand that facilitating and empowering
human beings towards the fulfilment of the above mentioned comprehensive human goal is real
human welfare.

Now, on this basis, we can identify the goals of any organization, system or society, either working for
production, justice, exchange... etc. We can evaluate whether the goals set by the system are humane
or not, whether these are comprehensive or having a limited
vision. Once we are able to identify the comprehensive human goal, it becomes clear to us
that in all our programs, this is going to be the primary motivation. And if any program is
not subservient to these, it is not going to be fit for the society and human welfare.
In terms of these goals, we can evaluate the inadequacies in the prevalent education
system, judiciary system, administration and governance, market policies and other such
systems. Are we working to achieve the human goal which is naturally acceptable to us, or moving
away from it? We had a brief review of our present systems in chapter nine. It
revealed how our society and societal systems have deviated from human welfare. But there
is no need to blame an existing system or trend. We only need to focus on the development
of right understanding. We have seen that nobody accepts naturally to do wrong, we just
have to provide the right direction to facilitate this.

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Vision for the Holistic Alternative
A correct appraisal of the comprehensive human goal and human welfare and the realization
of co-existence at all levels enable us to visualize and gradually evolve a viable alternative to
the prevailing pattern of human living. Thus the right understanding prepares us for moving
towards the ‘holistic alternative’ (universal human order, svarãjya) 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. Then, all 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.

Basis for Humanistic Education and Humanistic Constitution

The primary step to move towards the holistic alternative is to develop the right
understanding among human beings and the commitment to live accordingly and then to
develop the requisite skills and know-how to implement the right understanding in real
life. In the first place, 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 the human being to live in accordance to the natural acceptance. It calls for a
major shift in vision and emphasis as comparison to the existing system.

Humanistic Education
Inculcation of the right understanding at all 4 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. It will also enable the realization of one’s
innateness (svatva) as well as the universality and definitiveness of ethical human conduct. It will also
develop the conviction that only value based living can be conducive to continuous
happiness and prosperity for one and all. Adequate research effort is needed to evolve and implement
the models of such an education. To begin with, the education of a child starts at home. The child
learns and
understands things living in close relations at home. So 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/she will need a formal system, in the form of some collective
effort in the society. To start with it is necessary to introduce the required inputs of value education.
But in the longer run, the whole education system will need to be re-designed

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in the light of right understanding. 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.

Humanistic Constitution
In addition, the right understanding also provides us the basis for a humanistic constitution which is
essential to provide clear guidelines and policy framework conducive 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 safeguard the social justice in true sense.

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 war, only to ensure peace! 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 ignorance, because of our incorrect assumptions/beliefs about happiness
and about reality. Presently, our effort is directed towards trying to stop a wrong behaviour
by means of an equally or more wrong behaviour - a crime by executing a bigger crime, a violence by
greater violence. This can never be successful in the long run and only gives rise to a vicious circle to
perpetuate the wrong doings. Things can only be set right by developing human consciousness, by
developing right understanding and living 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.

Here again, it may be an educative exercise for the reader to visualize 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 the format be 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 all 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 humanistic constitution will provide the basis of harmonious living. These are relevant issues in
terms of visualizing the holistic alternative to the present scenario.

Universal Human Order and its Implications

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.

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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 comprise of:

1. The five dimensions of human endeavour (education, heath etc.) towards a fragmented society.

2. The steps of organization from family to world family, each anchored in right understanding will
integrate in the following way:

Family Family cluster Village/Community Village Cluster world family

We had listed the five dimensions in chapter nine. In each of the five dimensions, we
can visualise a humane system, be it education, health, production, exchange or justice and
conceptualize a harmoniously functioning society. The social organization can proceed from family to
world family with representative bodies of persons endowed with the right understanding at each level.

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Professional Ethics in the Light of Right
Understanding
Profession - In the Light of Comprehensive Human Goal
As mentioned earlier, any profession is a channel for participation by human beings in the larger order
in pursuance of comprehensive human goal. In the process, one is able to
contribute towards the livelihood of one’s family and also participate in the larger order
constituting the society and the nature around. All these activities do require a certain degree of skill
and are expected to be performed in consonance with the comprehensive human goal. Then only, these
will be conducive to the sustained welfare of the individual as well as the society. The excellence or
the success of any professional activity is to be judged from this comprehensive point of view only and
not in terms of just wealth generation.
Accordingly, the profession is not only a means of earning one’s livelihood but a means of
one’s evolution by appropriate participation in the larger order. It is an important activity
to authenticate one’s understanding, whereby we interact with other human beings and
with rest of nature in a mutually fulfilling manner. Thus, profession is a ‘service’.
Having understood the above notion of profession, let us pause a while to investigate
how we are presently looking at the profession. What is in our mind when we try to choose a professional
career? What do we consider as a good profession? What is the general view of the parents in regard
to an appropriate profession for their children? In what way do the people in society give value to
various professions? This is very important for us to find out.
The general perception in which the professions are presently looked at, is in terms of being
able to earn more and more money, getting more power, getting more perks or comforts
etc. Isn’t it? Verify this yourself.
Such a view which is widely prevailing inherently comes in conflict with the expectations
of professional ethics to ensure the sustained welfare of all. These aspects will be discussed
subsequently when we will have a look at the current scenario in detail. Here, it may suffice to sum up
that the real way to ensure ethical conduct of profession is to have a correct understanding of
profession, a correct understanding of happiness and prosperity and then to develop the competence to
fulfil this notion. The whole purpose of value education is to enable the development of this
understanding and competence which is essential to ensure professional ethics.

Ensuring Competence in Professional Ethics

Having understood the profession in right perspective, let us clearly demarcate what we mean by
developing ethical competence or the value competence of an individual which is the only effective
way to ensure professional ethics. In absence of such a competence, administering oaths and
prescribing codes of conduct etc. become mere formalities. Before proceeding further, let us also try to
visualize as to why a person acts unethically. It is primarily because of lack of correct understanding
about happiness and prosperity. If a person views happiness in terms of maximization of sensory
enjoyment and prosperity in terms of accumulation of physical facilities, then the motivation naturally
becomes that of

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wealth maximization. In this pursuit, all other considerations become secondary. Therefore, it leads to
more and more unethical practices as these seem to cater well to the above misconceived notion of
happiness. Immediate attractiveness of the outcome of such pursuits tends to make people adhere to
this wrong notion firmly. As many other people seem to be following the same path and apparently
‘gaining’ from it, this is believed to be the only pragmatic way of living. In this context, the ethical
considerations are considered to be too idealistic to follow in real life.

As already mentioned, the development of ethical competence is a long-term process to be achieved

through appropriate value education. As profession is only a subset of the life activities, the
competence in profession will only be the manifestation of one’s right understanding.

Competence in Professional Ethics

1. Clarity about the comprehensive human goal: Samãdhãna-Samriddhi- Abhaya- Sahastitva and its
fulfilment through universal human order from family to world family.

2. Confidence in oneself as well as confidence in the harmony, co-existence and selfregulation

prevailing in entire existence based on the right understanding of oneself and the rest of existence.
3. Competence of mutually fulfilling behaviour, clarity and confidence in ethical human
conduct and its correlation with sustainable personal as well as collective happiness
and prosperity.
4. Competence of mutually enriching interaction with nature, ability to assess the needs
for physical facilities for the family and their fulfilment through production systems
ensuring harmony in the nature.
5. Competence of actualizing one’s understanding in real life.

Issues in Professional Ethics - The Current Scenario

The issues in professional ethics are becoming very complex in the current scenario. The unethical
practices are rapidly increasing and their impact is also becoming far-reaching.
Corruption in multifarious manifestations is afflicting all the professions like a virus.
Similarly, other unethical practices are also proliferating and getting out of control. It
appears as if human ingenuity is being increasingly harnessed to devise newer and subtler
ways to thwart the ethical conduct of profession, to twist the laws and to beat the system.
A good number of people have started nurturing the feeling that with money, everything
can be accomplished, any person can be ‘purchased’, and any system can be bent to one’s
advantage. As a result of this ‘epidemic’ of unethical practices, we are frequently coming
across serious scams, major economic offences and kickbacks in large scale purchases.
These are also manifesting in the form of hawãlã and benãmï transactions, in fact, leading
to a parallel black market economy. Lapses on the part of big organizations in ethical
conduct of profession have led to large scale disasters, such as Bhopal Gas Tragedy, the Chernobyl
Disaster, etc., endangering public life and property, and causing serious degradation to environment

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 Vision for Holistic Technologies, Production
Systems and Management Models

The Holistic Criteria for Evaluation

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, viz.,
(a) Catering to appropriate needs and lifestyles,
(b) People-friendly, and
(c) Eco-friendly.
In addition, these have to promote local self-sufficiency and optimal utilization of local resources and
expertise. 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:

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 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 decentralization
 Durability and life cycle recyclability of products

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 For Production Systems
In determining the type of production systems, the key questions to be answered are:
l What to produce?

l How to produce?
l For whom to produce?

lAnd how much to produce? All these will be decided in the context of availability of local natural
resources and the needs of the people for any given community. Of course, the needs are to be
characterized in consonance with the comprehensive human goal. The specific criteria to judge the
appropriateness of the production systems may include the following:

  Optimal utilization of local resources and expertise

  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
  Decentralized systems capable of meaningful employment of people in the community
 Facilitating production by masses and not mass production in a centralized mode
 Promoting individual creativity and sense of accomplishment l Using people-friendly and eco-
friendly technologies l Ensuring requisite quality of production
 Safe and conducive to the health of persons involved in production as well as others

For Management Models

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

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