Evaluate the two different attitude of Tagore and gandhi on science.
Answers
Explanation:
Since Rabindranath Tagore and Mohandas Gandhi were two ... to descend in increasing measure on the world and on India. ... clashed over their totally different attitudes toward science.
These two are not different from each other. Truth is the supreme value and non-violence is the way to reach that supreme ideal of life.
But names represent attitudes of mind, emphasise particular aspects of truth. Mukti draws our attention to the positive, and nirvanato
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Explanation:
Science and the people
Gandhi and Tagore severely clashed over their totally different attitudes toward science. In January 1934, Bihar was struck by a devastating earthquake, which killed thousands of people. Gandhi, who was then deeply involved in the fight against untouchability (the barbaric system inherited from India’s divisive past, in which “lowly people” were kept at a physical distance), extracted a positive lesson from the tragic event. “A man like me,” Gandhi argued, “cannot but believe this earthquake is a divine chastisement sent by God for our sins” – in particular the sins of untouchability. “For me there is a vital connection between the Bihar calamity and the untouchability campaign.”
Tagore, who equally abhorred untouchability and had joined Gandhi in the movements against it, protested against this interpretation of an event that had caused suffering and death to so many innocent people, including children and babies. He also hated the epistemology implicit in seeing an earthquake as caused by ethical failure. “It is,” he wrote, “all the more unfortunate because this kind of unscientific view of [natural] phenomena is too readily accepted by a large section of our countrymen.”
The two remained deeply divided over their attitudes toward science. However, while Tagore believed that modern science was essential to the understanding of physical phenomena, his views on epistemology were interestingly heterodox. He did not take the simple “realist” position often associated with modern science. The report of his conversation with Einstein, published in The New York Times in 1930, shows how insistent Tagore was on interpreting truth through observation and reflective concepts. To assert that something is true or untrue in the absence of anyone to observe or perceive its truth, or to form a conception of what it is, appeared to Tagore to be deeply questionable. When Einstein remarked, “If there were no human beings any more, the Apollo Belvedere no longer would be beautiful?” Tagore simply replied, “No.” Going further – and into much more interesting territory – Einstein said, “I agree with regard to this conception of beauty, but not with regard to truth.” Tagore’s response was: “Why not? Truth is realized through men.”19
Tagore and Einstein.
Albert Einstein and Tagore, in New York, 1930.
Tagore’s epistemology, which he never pursued systematically, would seem to be searching for a line of reasoning that would later be elegantly developed by Hilary Putnam, who has argued: “Truth depends on conceptual schemes and it is nonetheless ‘real truth.'”20 Tagore himself said little to explain his convictions, but it is important to take account of his heterodoxy, not only because his speculations were invariably interesting, but also because they illustrate how his support for any position, including his strong interest in science, was accompanied by critical scrutiny.