How did tagore and gandhi ji differ in their ideology about education.
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Tagore and Gandhi had great admiration for each other but at the same time they had many disagreements on a variety of subjects, including nationalism, patriotism, the role of rationality and of science, and the nature of economic and social development.
Science:
The two remained deeply divided over their attitudes towards science. However, while Tagore believed that modern science was essential to understanding physical phenomena, Gandhi’s views on epistemology were interestingly heterodox.
This was clearly exemplified during Bihar earthquake in 1934. Gandhi believed that the earthquake was a divine chastisement sent by God for sins - in particular Untouchability. Whereas, Tagore who equally opposed Untouchability, was against such interpretation of an earthquake to be caused by an ethical failure. And he was still more worried for the wider acceptance of such unscientific views by large section of countrymen.
Nationalism and Patriotism:
Tagore had the greatest admiration for Mahatma Gandhi as a person and as a political leader, but he was also highly sceptical of Gandhiji’s form of nationalism and his conservative instincts regarding the country’s past traditions.
Tagore rebelled against the strongly nationalist form that the independence movement often took, and this made him refrain from taking a particularly active part in contemporary politics. He was afraid that a rejection of the West in favor of an indigenous Indian tradition was not only limiting in itself; it could easily turn into hostility to other influences from abroad.
The was a duality in Tagore’s attitude towards cultural diversity and Nationalism. He wanted Indians to learn what was going on elsewhere, how others lived, what they valued, and so on, while remaining interested and involved in their own culture and heritage. He tried to maintain the distinction between opposing Western imperialism and rejecting Western civilization.
Tagore illustrates the tyranny of the past in his parable ‘Kartar Bhoot’ (‘ The Ghost of the Leader’). As the respected leader of an imaginary land is about to die, his panic-stricken followers request him to stay on after his death to instruct them on what to do. He consents. But his followers find their lives are full of rituals and constraints on everyday behaviour and are not responsive to the world around them. Ultimately, they ask the ghost of the leader to relieve them of his domination, when he informs them that he exists only in their minds.
Idolism:
Gandhi defended idols, believing the masses incapable of raising themselves immediately to abstract ideas. Tagore cannot bear to see the people eternally treated as a child.
Tagore, for example, remained unconvinced of the merit of Gandhi’s forceful advocacy that everyone should spin at home with the ‘charka’, the primitive spinning wheel. For Gandhi, this practice was an important part of India’s self-realization. The spinning-wheel gradually became the centre of rural uplift in the Gandhian scheme of Indian economics. Tagore found the alleged economic rationale for this scheme quite unrealistic. However, Gandhi’s advocacy of the charka was not based only on economics. He wanted everyone to spin for ‘thirty minutes every day as a sacrifice’, seeing this as a way for people who are better off to identify themselves with the less fortunate.
Personal Life and Social Policy:
Tagore and Gandhi’s attitudes towards personal life were also quite different. Gandhi was keen on the virtues of celibacy, theorized about it, and, after some years of conjugal life, made a private commitment – publicly announced – to refrain from sleeping with his wife. Tagore’s own attitude on this subject was very different. In fact, when it came to social policy, he advocated contraception and family planning while Gandhi preferred abstinence.
Probably in today’s world, Unlike Gandhiji, Tagore would not resent the development of modern industries in India, or the acceleration of technical progress, since he did not want India to be shackled to the turning of ‘the wheel of an antiquated invention’. Tagore was concerned that people not be dominated by machines, but he was not opposed to making good use of modern technology.
MARK BRAINLIEST...
Science:
The two remained deeply divided over their attitudes towards science. However, while Tagore believed that modern science was essential to understanding physical phenomena, Gandhi’s views on epistemology were interestingly heterodox.
This was clearly exemplified during Bihar earthquake in 1934. Gandhi believed that the earthquake was a divine chastisement sent by God for sins - in particular Untouchability. Whereas, Tagore who equally opposed Untouchability, was against such interpretation of an earthquake to be caused by an ethical failure. And he was still more worried for the wider acceptance of such unscientific views by large section of countrymen.
Nationalism and Patriotism:
Tagore had the greatest admiration for Mahatma Gandhi as a person and as a political leader, but he was also highly sceptical of Gandhiji’s form of nationalism and his conservative instincts regarding the country’s past traditions.
Tagore rebelled against the strongly nationalist form that the independence movement often took, and this made him refrain from taking a particularly active part in contemporary politics. He was afraid that a rejection of the West in favor of an indigenous Indian tradition was not only limiting in itself; it could easily turn into hostility to other influences from abroad.
The was a duality in Tagore’s attitude towards cultural diversity and Nationalism. He wanted Indians to learn what was going on elsewhere, how others lived, what they valued, and so on, while remaining interested and involved in their own culture and heritage. He tried to maintain the distinction between opposing Western imperialism and rejecting Western civilization.
Tagore illustrates the tyranny of the past in his parable ‘Kartar Bhoot’ (‘ The Ghost of the Leader’). As the respected leader of an imaginary land is about to die, his panic-stricken followers request him to stay on after his death to instruct them on what to do. He consents. But his followers find their lives are full of rituals and constraints on everyday behaviour and are not responsive to the world around them. Ultimately, they ask the ghost of the leader to relieve them of his domination, when he informs them that he exists only in their minds.
Idolism:
Gandhi defended idols, believing the masses incapable of raising themselves immediately to abstract ideas. Tagore cannot bear to see the people eternally treated as a child.
Tagore, for example, remained unconvinced of the merit of Gandhi’s forceful advocacy that everyone should spin at home with the ‘charka’, the primitive spinning wheel. For Gandhi, this practice was an important part of India’s self-realization. The spinning-wheel gradually became the centre of rural uplift in the Gandhian scheme of Indian economics. Tagore found the alleged economic rationale for this scheme quite unrealistic. However, Gandhi’s advocacy of the charka was not based only on economics. He wanted everyone to spin for ‘thirty minutes every day as a sacrifice’, seeing this as a way for people who are better off to identify themselves with the less fortunate.
Personal Life and Social Policy:
Tagore and Gandhi’s attitudes towards personal life were also quite different. Gandhi was keen on the virtues of celibacy, theorized about it, and, after some years of conjugal life, made a private commitment – publicly announced – to refrain from sleeping with his wife. Tagore’s own attitude on this subject was very different. In fact, when it came to social policy, he advocated contraception and family planning while Gandhi preferred abstinence.
Probably in today’s world, Unlike Gandhiji, Tagore would not resent the development of modern industries in India, or the acceleration of technical progress, since he did not want India to be shackled to the turning of ‘the wheel of an antiquated invention’. Tagore was concerned that people not be dominated by machines, but he was not opposed to making good use of modern technology.
MARK BRAINLIEST...
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➡️a. Mean while both Tagore and Gandhi believed in the practical knowledge that would allow child to do some creative work through art, crafts, child must be allowed to learn outside the rigidities of books, discipline as established by the British.✔️
➡️b. However, Gandhiji was critical of modern western education which according to him it has enslaved us .English education established their cultural domination and supremacy in India, swaying away our thoughts, mind and spirit.,while Tagore believed in combining the best elements of modern education with Indian Traditions.✔️
➡️c While Gandhi was critical of Modern machinery and technology , Tagore believed on the need to teach science and technology in his Shantiniketan along with art, dance .✔️
➡️b. However, Gandhiji was critical of modern western education which according to him it has enslaved us .English education established their cultural domination and supremacy in India, swaying away our thoughts, mind and spirit.,while Tagore believed in combining the best elements of modern education with Indian Traditions.✔️
➡️c While Gandhi was critical of Modern machinery and technology , Tagore believed on the need to teach science and technology in his Shantiniketan along with art, dance .✔️
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