Renaissance Humanism Essay Example | Topics and Well Written Essays - 500 words

Renaissance Humanism - Essay Example Bernini captures the essence of the story of Apollo and Daphne because of the actions and reactions of the characters in the sculpture and because of the items in it that altogether provide the emotions and meanings of the original story. Apollo lovingly grabs Daphne. He is running after her, so he is in the movement of a running man. It shows his desperation because of his passionate love for her. Daphne, however, hates Apollo and calls help from his father. Her face is a frantic plea for her father to save her from Apollo. She reaches up to prevent Apollo from touching her and she becomes a tree during this process. Her hands are already turning to branches and leaves. Somehow, her face also shows freedom. She seems to be in a transition from anxiety to calmness as she becomes a tree and remains free from Apollo’s advances. This transition from human to tree is part of the Greek myth. Bernini’s sculpture captures the story of St. Teresa of Avilas encounter with an angel because he includes the main characters of the story and the emotions that came with the story. His sculpture has an angel with the arrow that is positioned toward Teresa’s heart. He is smiling in his act of thrusting the arrow to her. Rays of light are coming down on Teresa. Teresa is already experiencing ecstasy with her closed eyes and parted lips. The deep folds of her clothes suggest movement of her pleasures for the arrow. The way that Teresa also lies down with her left hand clutching the clouds and left foot in display reinforce her feelings of deep oneness with God. She receives God inside her and feels the full force of her spiritual marriage with God as if it is both physical and spiritual. This is Bernini’s sculpture, The Rape of Proserpina. Pluto or Hades kidnaps and rapes Proserpina in the Underworld. The two-headed dog Cerberus is included to signify that it is Hades who kidnaps her. It can be seen how he grabs Proserpina by her waist and thighs that

Case study analysis of technology and organizational choice at Essay

Case study analysis of technology and organizational choice at NHSDirect - Essay Example 497). This was done with the help of the system of job rotation that allowed variety to the employees within the limited framework. The setup of the organisation was such that the number of nurses exceeded the number of doctors and the general management of NHS. The case study showed that the nurses had been able to maintain the caring and human aspect of the organisation despite the automation in the processes in which they worked (Steinberg and Baxter, 1998, p. 149). The case also looks into the aspect of the knowledge in various domains in the organisation. The included the treatment specific clinical knowledge, the occupational knowledge of the doctors as well as the nurses and the managerial knowledge that is required to run the organisation in an efficient manner (Kovach, 1996, p. 120). The organisation had been successful in incorporating creativity, interface and realistic approach in the way how the knowledge was produced through the employees of the organisation. Thus paral lel to the technical knowledge that was required for the successful running of the technological processes of the call centre, the nurses ensured that the professional knowledge was also nurtured and the organisation was run based on the human values. ... According to the age old theory, people who work under a particular work set up are seen to be influenced by the process because it is the way the organisation would be able to optimise (Taylor, 2007, p. 11). In most of the call centre based services like banking, the employees do not have much liberty and flexibility because most of the work is predetermined by the decision making systems that is set up by the managers. However, in this particular case of NHS, the nurses did not let the technical aspect dominate the humanitarian facets of the work. Despite working in the call centre set up the nurses decided which patient should be addressed first rather than the frequency of visit of a particular patient. Therefore the entire work set up in NHS took place as per the judgement and discretion of the nurses (Checkoway and Doyle, 1980, p. 17). This was the big idea of the case study that challenged the orthodox theories of the labour process theories. Answer 3 In NHS Direct Nurses are getting themselves more acquainted with eHealth services which are positive in the healthcare services. EHealth provides interaction between patients and the health service providers in a much improved way. They use ICT-based tool i.e. information and communication technology based tool to assists the patients in diagnosing, prevention, treatment and health monitoring of the management. But it required expertise from the nurses to carry out the operations which they lacked. A nurse is like a knowledge worker. So they have to be supported for their role. They have to collect the clinical data, then structure it and transform them into information which is to be interpreted with the nurse’s speciality in the

Law of Tort Essay Example | Topics and Well Written Essays - 1500 words

Law of Tort - Essay Example To begin with, the information is solicited at a party which indicates that in the circumstances, Mary could not have reasonably expected Winston to exercise a degree of care. Secondly, there is no evidence on the facts of the case for discussion indicating the Winston held himself out as having specialized knowledge relative to good used car. It would appear that Mary is relying on the fact that Winston is her boyfriend and this is not the requisite special relationship alluded to in Hedley Byrne. The special relationship referred to is in which the individual relied on for information and advice is in that line of business. Liability for negligent misstatement will not arise in social settings.5 The situation with Errol is quite different as Winston is asked for advice based on his professional capacity as an account executive. Errol wants advice about the Winston’s company’s profitability and sales potential with a view to going into business with Winston. Liability for negligent misstatement would arise where advice or information is sought from a person who is qualified to give that information or advice and it is clear that the information or advice is going to be relied on.6 Therefore Winston owes Errol a duty of care since he is an account executive and owns the business that Errol wants information about for the sole purpose of going into business with Winston. It is clear that Errol will rely on Winston’s information, as Errol is seeking the information for a specific purpose.7 Winston can also be liable to Errol for remaining silent when his boss Felicity fraudulently misled Errol with respect to the insurance policy. Although Felicity is Winston’s boss, Sizzler’s is Winston’s company, the fraud involved information about Sizzler’s insurance policy covering Errol’s new shop. Therefore Felicity is actually Winston’s agent. Under the ruling in Standard Chartered Bank v Pakistan National Shi pping Co., the principle is liable for the fraud of an agent who was acting under the principle’s authority.8 Winston will also be liable for negligent misstatement with respect to the reference he provided for Barnie. Barnie was let go from Winston’s employ as a result of restructuring, not for the reasons stated in his reference for Barnie. The fact that Winston believed that his reference was honest is of no consequence since he failed to investigate the facts before committing his reference to paper and distribution. It was held in Cox v Sun Alliance Life Ltd that an employer owed a duty of care to conduct reasonable enquiries into the facts. All negative statements must only be made after conducting a reasonable inquiry or investigation.9 This case confirms an earlier ruling by the House of Lords in which it was ruled that an employer

Earth Sciences Essay Example | Topics and Well Written Essays - 1000 words

Earth Sciences - Essay Example Thus, careful study of the accurate cardinal orientation of the Great Pyramid at Giza, Egypt, and the Venus alignment of the Maya Palace of the Governor at Uxmal in Yucatan can reveal to what extent associated ancient cultures were advanced in their knowledge of astronomy and possibly provide scope for amazement at such achievements of monumental precision ((The Center for Archaeoastronomy, 2002). Stonehenge (Figures 4 & 5) has special significance to archaeoastronomy. It is certainly not the largest ancient stone circle in the world but it is certainly the only one with lintels on the upright stones (English Heritage Website, FAQs on Stonehenge). "Stonehenge, the word, is believed to have originated from the Anglo-Saxon period, from the old English word "henge' meaning 'hanging' or 'gibbet'. Thus, Stonehenge literally means the 'hanging stones' and may have been derived from the lintels that seem to hang above the uprights (English Heritage, Historical Background, Stonehenge, 2006). Today 'henge' has a special significance in archaeology meaning a circular construction of either stone or timber (English Heritage, Historical Background, Stonehenge, 2006). The discoveries at Stonehenge in the 60s have made the interdisciplinary fields of archaeoastronomy and ethnoastronomy (the study of contemporary native astronomies) active fields wherefrom scholars derive knowledge of our species' continuous interaction with the cosmos (The Center for Archaeoastronomy, 2002). The report seeks to find clearly why Stonehenge was built, when it was built and by whom. It shall explore available literature with research findings in recent years to attempt to do so. 2 Stonehenge - The English Heritage Monument: 2.1 Introduction: English Heritage and the National Trust look after Stonehenge jointly. Though curious visitors have been coming to the ancient site to gawk at the monumental constructions for over 5000 years it has only recently in 1986 been declared a World Heritage Site (English Heritage, Historical Background, 2006). Researchers from the English Heritage Scientific Dating Service used a variety of dating techniques to assess dates when the monument was built. The researchers assert that Stonehenge was built in three phases - the oldest construction was the Mesolithic activity in the present car park attached to the site. It must be noted here that the team

Personal Statement Example | Topics and Well Written Essays - 500 words - 49

Personal Statement Example During the long labor hours, I occasionally walked out of the room pacing with anticipation and fear. My elder sister had travelled to my grandmother’s place the previous day away from all the chaos. My parents thought that I was adequately ready to witness the birth of my first cousin. My whole body froze as the screams of joy filled the entire room; a baby boy had been born. It was my very first experience of midwifery and obstetrics, one of the most memorable life experiences. Later on, my older sister and my nephew joined the family. Being in a home with three women instilled a sense of empathy and enhanced my interpersonal skills that would be vital later in the field of nursing and midwifery. Since I was ten years, I have been exposed to a range of women health issues especially those involving maternal care. Such exposure has helped grow my desire to pursue a course in nursing and midwifery in the best university. Primarily, my ambitions and desires were driven by my first hand experience of childbirth at a young age. As I grew I had many opportunities to educate my peers on women health issues; with time it grew to a strong desire to be in a scenario where learning and teaching was rife. We lived with the extended family under one roof; each family member had a different point of view on politics and religion. I enjoyed cooking and performing other house chores collaboratively with my cousins thus, this adapted me to become a team player. Growing up in such an environment helped nurture my interpersonal skills and other traits vital to succeed as a professional midwife. Nursing and midwifery is a humbling and emotionally challenging specialty. A number of events in my life have infused a variety of qualities to overcome the challenges. Self-motivation, inquisitiveness, and time management have driven my academic accomplishments. After high school, I worked with various charity organizations providing free medical care to women immigrants. During

Religious Traditions and History Essay Example for Free

Religious Traditions and History Essay Polytheism, the belief in many gods, is perhaps the oldest known religion. The best known example is the Greek/Roman mythology, which included Zeus, Apollo, and Aphrodite, among others. One trait that is true of most Polytheistic sects is that there is a god that is above all others. â€Å"All African religions are monolithic in the sense that there is a single High God, who is said to be the creator of the world, and of mankind, and a central source of order and of whoever sense is to be found. † Another example would be Zeus. Most ancient societies believed in gods that were in charge of specific areas, such as rain, fertility, and a god of nature. These types of societies cooperate with nature. This doesn’t mean that all Polytheistic societies revered the natural world. The Romans exploited the natural resources of their surroundings. One common thread in most of these societies is that, compared to other religions, Polytheism is much more tolerant with the individual. Hinduism and Polytheism Hinduism is a religion founded in India around 1000 B.C. The religions practice a form of Polytheism. This religion doesn’t believe in one form of a god. They believe in the authority of the Vedas and Brahmans. These fundamental beliefs differentiate Hinduism from monotheistic, believing in one god, and most of the world’s major religions. There are many different gods in the Hindu religion. The most common are Ganesha, Shiva, Hanuman, Durga, and Lakshmi. What developed was a caste or class system called ‘varnas’. The different castes were assigned a task that was fitting for their class. â€Å"The expansion of towns brought about an increase in the number of artisans who were organized in guilds (shreni).† This system was good for commercial activities. The main goals of Hinduism are life-affirming goals of Dharma (virtue), Artha (success) and Kama (pleasure), while the life-negating goal is that of moksha (release). All except moksha can be done in any part of a person’s life. Confucianism and Buddhism People think that Confucianism and Buddhism are one and the same. Confucianism, which originated in China, teaches honesty, kindness, respect the earth, and good moral character. Confucius had a distain about gods and spirits and preferred to try to understand man. â€Å"Confucius (the Master) is more correctly Kong Qiu or Kong Fuzi (551-479 B.C.). He was the founder of a way of life, philosophy, or religion named Confucianism after a Latinized form of the founders name.† Buddhism, which started at about the same time as Confucianism, was started by Siddhartha Gautama, the Buddha. Buddha, which means â€Å"the enlightened one†, which was the name he received from his followers. Buddhism is different from Confucianism in that it didn’t teach about the family or rituals of this world, rather it taught enlightenment which leads to nirvana. There are eight awarenesses of enlightenments. â€Å"Freedom From Desire, Satisfaction, Serenity, Meticulous Effort, Correct Remembrance, Samadhi, Wisdom, and avoiding idle talk.† The Chinese during this time asked the Buddhist monks, why do you not marry? Their answer was â€Å"Wives, children, and property are the luxuries of the world, but simple living and inaction are the wonders of the Way.† The Buddhist’s wanted was to live a simple life and reach enlightenment and thus nirvana. Christianity Christianity is a salvation religion. Christians and Buddhists turned to the idea of salvation around the same time. Salvation means escape your earthly bonds. If you don’t follow a righteous path, meaning free of sin, then you are destined to be cast into the pit of darkness, otherwise known as hell. The new testament of the bible is what guides these true believers. The Catholics say, for instance, that if you sin and repent by going to confession your sins will be forgiven. This is the only way to ensure that the soul is clean. The idea of all Christian orthodoxy is that they follow the teachings of Christ, which has many different interpretations. Thus it follows that when you die you will go to heaven. Some believe that the Earth is 6000 years old and believe that the bible is literally god’s word. They refuse to believe in science, saying that it’s flawed in some way. Others believe that the Earth is indeed older than 6000 years. These Christians believe that the bible is a parable, teaching them how to live everyday life as a Christian. Modern orthodoxy believes that Christian’s are observers of nature, rather than one with the Earth. Religion, Science and Nature Religion has a profound imprint on our natural surroundings. In general, the Eastern and most Polytheistic religions are more reverential toward nature. The Western religions tend to abuse nature. The invention of the plow is a prime example. The West thinks of it as a means to increase the food supply and disregards the environmental impact. The East and the Polytheist refer to it as â€Å"Mother Earth† and treat her much more delicately. The contrast between the two couldn’t be more stark. The East will try to balance their needs with nature. The West uses nature and sometimes destroys parts of it. The idea that we are separate from nature is a Western ideal. The East, in general, believes that we are one with nature and must take care of it. Science in the West was not in tune with medieval orthodoxy. It was interested in facts. The Eastern philosophy used science with a spiritual twist. Fang Yizhi observed of western science, â€Å"use a variety of techniques for swift computations, but they are still out of touch with general principles.† They used the mind and not the natural world. Summary There are many different religions that teach many different methods of how to live your life while on this world. Most worship one god, monotheistic, others worship many gods. Polytheists, which literally mean many gods, roots are seen in Greek/Roman mythology. Buddhism believes that there is no god, just a path to enlightenment. Once they’ve reached enlightenment, they’ve achieved nirvana. Confucianism and Buddhism are from China, but have very different belief systems. â€Å"Confucianism is perhaps best understood as an all-encompassing humanism that neither denies nor slights Heaven.† They believe that they are one with nature. Christians recognize only one god. They are labeled as a salvation religion. They hope to be able to break the bonds of this Earth by living a relatively good life with the reward being heaven. If you don’t accept Jesus into your life, you are destined to eternity in hell. It’s safe to say that the world’s religions have varied belief systems. Some believe in the after-life, while others believe that feel that we are Earth bound only. Most of the world believes in a single god. Polytheism and Hinduism say that there are many gods. They differ from Eastern religions in that they see themselves as observers rather than one with the Earth. The East and West see nature differently. While the West observe nature, the East embraces the idea of being part of nature. This is a very fundamental philosophy that can’t be overstated. The bottom line is that there are almost as many belief systems as there are people on Earth. It includes, but not only, monetary considerations, faith, and devotion. The only ones that know what’s going on, assuming there is an after-life, are the dead and buried. Citations The West and the World, A History of Civilization, From the Ancient World to 1700, Kevin Reilly, 95 2 The West and the World, A History of Civilization, From the Ancient World to 1700, Kevin Reilly, 334 3 The West and the World, A History of Civilization, From the Ancient World to 1700, Kevin Reilly, 146 4 http://ancienthistory.about.com/od/china/f/022808Confucius.htm 5 http://buddhism.about.com/od/basicbuddhistteachings/tp/awarenesses.htm 6 The West and the World, A History of Civilization, From the Ancient World to 1700, Kevin Reilly, 103 7 Kevin Reilly, The West World: A History Of Civilization from the Ancient World to 1700, Page 349 8 http://www.religionfacts.com/a-z-religion-index/confucianism.htm

Revelance In Modern Indian Strategic Context

Revelance In Modern Indian Strategic Context This single treatise on the Science of Politics has been prepared mostly by bringing together the teaching of as many treatises on the Science of Politics as have been composed by ancient teachers for the acquisition and protection of earth. Indian strategic thought in modern times is more often than not submerged in the western thought processes. Allusions to Sun Tzu, Machiavelli, Clausewitz and more recently the treatise on Unrestricted Warfare by the two Chinese colonels is recurrent in the writings on theories of international relations and warfare, mostly crafted by the developed countries. Orations on political science consider the idea of the state as an European phenomena. Lessons on political theory and political philosophy confine to the Greek Trinity of Socrates, Plato and Aristotle and stay within the Western World. Modern India, at times, seems to flounder in its responses to these thought processes. India, a nation, which bequeathed Zero to the world, is justifiably determined not to be reduced to a nonentity in the international arena. As it marches firmly into the 21st Century, it would do the nation a world of good, if it pauses, and looks back hard, at the rich strategic and military heritage of its own, stretching back to more than two and a half millennium of recorded history. Significant amongst them would be Kautilyas Arthashastra a cornucopia of economic, political, diplomatic, administrative, military and strategic perspicacity. Many of the aspects of a State that the Westphalian system incorporates in 1648, were already done by the Kautilyan State in 300 BC. India, it seems, has unfortunately turned its back on its rich heritage. Does this fourth century BC treatise have any relevance for modern times? Do we have anything to learn from it? Or is Kautilya predestined to be relegated to the dustbins of history or ordained to a few convenient quotations? Can we be justifiably proud of his astuteness or flinch at some of his statements to the point of disowning him or both? Has modern day warfare and international relations moved far ahead so as to render his teachings to be extraneous? Do we need to spend valuable time studying his manual? These are some of the thoughts that arise in the mind, as one occasionally picks up and glimpses through the Kautilyas Arthashastra. Hypothesis. With the above background, the following hypothesis has been formulated:- The timeless nature of Kautilyas teachings has significant relevance, both in the present and foreseeable future, for the conduct of foreign policy and warfare in the Indian context. Statement of the Problem. To prove the line of argument mentioned in the hypothesis, statement of the problem of the dissertation is as delineated below. To study the salient teachings of Kautilya and analyse their relevance, with respect to foreign affairs and warfare, in the Indian context, in the present and foreseeable future. Justification of the Study. Kautilya or Kautilya also known as Vishnugupta has had a reverential fascination for the Indian students of warfare. For many Indians, brought up in the Sino-Indian rivalry, subconsciously, he has been Indias answer to Chinas Sun Tzu (544 BC-496 BC) their nearly contemporaneous lives furthering their comparisons. However, unfortunately, the Indian Army has never institutionalized the study of Kautilya and his famous treatise Arthashastra. Promotion exams have never deemed it fit to cast a glance at the man and his work while seriously lapping up lesser mortals. But for a research project or a dissertation once in a couple of years, the neglect has been deafening. Stray quotes, often without the benefit of a serious study, do embellish individual speakers talks/presentations. Various seminars such as the Indian Art of warfare by the Integrated Defence Staff (IDS) in 2008, One Hundred Years of Kautilyas Arthashastra by the Institute of Defence Studies and Analyses (IDSA) and a Worksho p on Kautilya by the IDSA on the 18 Oct 2012 have been held, however, no serious effort has been made to make Kautilyan Arthashastra a mandatory part of the curriculum in Indian Army. To be honest among ourselves, much of what passes for strategic thinking in India today is derivative, using concepts, doctrines and a vocabulary derived from other cultures, times, places and conditions. This is why, with a few honorable exceptions like the home-grown nuclear doctrine, it fails to serve our needs, impact policy, or to find a place in domestic and international discourse  [2]  . By reading Kautilya (and other texts like the Shantiparva of the Mahabharata) one is reminded of the rich experience in our tradition of multipolarity, of asymmetries in the distribution of power, of debate on the purposes of power (where dharma is defined), of the utility of force, and of several other issues with contemporary resonance. In many ways it is Indias historical experience of poly-centric multi-state systems, plurality, and of the omni-directional diplomacy and relativistic statecraft that it produced, which is closer to the world we see today. Does this fourth century BC treatise have any relevance for modern times? Do we have anything to learn from it? Or is Kautilya ordained to be consigned to the dustbins of history or relegated (as he is at present) to a few convenient quotations? Can one be justifiably proud of his teachings or cringe at some of his statements to the point of disowning him or both? Has modern day warfare and international relations moved far ahead to render his teachings irrelevant? Do we still need to spend valuable time studying his manual? These are some of the thoughts that arise in the minds as one occasionally picks up / glances through Kautilyas Arthashastra. It is interesting to note that many other antagonist countries neighbouring India, have studied Kautilyan theories in greater detail than we have, only to use Kautilyan model to contain and degrade Delhis power. The study is believed to be a part of the curriculum in the Defence Services Staff College at Quetta. The study of Kautilyas Arthashastra has to be annealed by the realism that the world has definitely moved on, especially since the Industrial and Informational Ages. The more significant of the changes include:- Nation-States have emerged since the Treaty of Westphalia of 1648 and have replaced monarchies. Democracy has spread its roots wide and deep and a more egalitarian society is on the upswing, albeit with glaring exceptions. The idea of war as the preferred option to settle disputes has been largely replaced by war as the frowned upon option in international forum with deterrence being the buzzword. Economics and trade in an progressively globalised and symbiotic world have become major thespians in the arena of international relations. Multi National Corporations (MNC) has grown in stature, power and influence. Religion as a factor has gained disproportionately greater prominence in international relations. Terrorism and fourth generation warfare have begun to alter the fundamental rules of warfare. Scales of destruction wrought by nuclear and conventional weapons have increased by phenomenal multiples coupled with increased battlefield transparency, real time data transfer, precision strikes and communications. Human migration and the consequent influence positive and negative of diasporas have created subtle pressure points. Notwithstanding the dramatic transformation in the society and conduct of warfare and diplomacy, any serious student of warfare needs to study Kautilyas Arthashastra. But why? As practitioners of national security, to gain a deeper understanding of ancient Indian military tradition. It is not only sufficient to lay claims as one of the worlds ancient civilizations, as military men, it is important to understand the military contribution to the growth of ancient Indian civilization. Certain aspects of warfare, international relations and internal security do not change and are timeless. Nation states are primarily driven by their national interests. Hence we must not fail to learn from the wealth of accumulated wisdom of centuries of yore since Those who fail to learn from history are condemned to repeat it  [3]  . Although, we live in a world that is different from Kautilyas in terms of technology and experience, But human responses are still similar, as is the behaviour of the states that humans create and run. Human emotions, however rational and cool, are the basic drivers of policies and actions at all levels. Reading and understanding Kautilya helps us by broadening our vision on issues of strategy. To develop pride in Indian lineage of strategic thought. To reconnect with the rich Indian tradition of strategic thought and contribute to the evolution of our own strategic vocabulary and thought. The fact that the script of Arthashastra was discovered only in 1905 and was translated and published in 1914, gave it a delayed start over many other schools of thought. Moreover, India at the height of Non-violent Independence Struggle and Gandhian-Nehruvian- Buddhist ideology had no place for Kautilya Neeti with its strong streak of Realist School of Thought. Indians own lack of pride in Ancient Indian Civilization and the desire of the elite to read English, speak English, think English and behave English could have led to the marginalisation of Kautilyan thoughts. The difficulty in studying Kautilya and his times are due to the cartographic gaps, poor state and progression of maps and the controversies about the age and identity of the Kautilya himself. The contemplations about the age of the work vary between 4th century BCE and 3rd Century ACE. There are different views about the authorship of the ArathaShastra. One holds that Kautilya was a single person who wrote it by himself while the other claims it to be a compiled work by authors under the rubric of Kautilya. A few scholars find the traces of all strategies and diplomacy within the Arthashastra while others allege that its importance is magnified and overstated. English translations published, including those of foreign authors were serious scholarly studies. Even Penguins Kautilya, The Arthashastra, a mammoth classic of 868 pages authored by L N Rangarajan (LNR) and published in a simplified form in 1992, dissuaded many but the most ardent of the readers. Arthashastra remained out of reach for all but the serious scholars. However, to the credit of the scholars, both Indian and foreign, it must be well acknowledged, that they have done a monumental service in bringing Arthashastra to our doorsteps. The Indian defence forces immersed in their studies of military campaigns and principles of warfare propounded by Europeans and Americans have found little use (but for a few quotations here and there) for a man who was supposed to have penned his thoughts during the Mauryan Era. In fact, the Indian defence forces have largely been guilty of neglecting pre-independence home-grown military craft and strategic thought. We are afflicted with neglect of our pre-modern histories. Indias supposedly incoherent strategic approach is actually a colonial construct, as is the idea of Indians somehow forgetting their own history and needing to be taught it by Westerners who retrieved it to perpetuate colonial rule and, after independence, to induce self-doubt and a willingness to follow. Limitations and Certain Guidelines Followed The study is limited by the authors inability to understand Sanskrit, the language in which Kautilya wrote his Arthashastra. The research is hence based on English Translations of Kautilyas Arthashastra. Prof RP Kangles seminal three volume publication, The Kautilya Arthashastra, has been considered as the basis of research, supplemented by Prof LN Rangarajans 868 pages classic, Kautilya The Arthashastra, published by Penguin, Dr R. Shamasastry, the first discover and translator of manuscript of Kautilyas Arthashastra and other publications mentioned in the bibliography. The names Kautilya and Kautilya have been interchangeably used since different authors have used either or both the names. Mostly, the dissertation has endeavoured to use the name Kautilya. Scope. This study will begin with the Arthashastra itself with more detailed consideration to those portions that specifically deal with interstate relations and warfare. Although there is a substantial text related to the economic, political, administrative, judicial and strategic aspects of the state, they will not be discussed in this thesis. Methods of Data Collection The study is based on descriptive research. All the information for the study is gathered from various books available in the library and from the Internet. The following books have been consulted:- The Kautilya Arthashastra by RP Kangle (CDM Library). Kautilyan Arthashastra by MB Chande (CDM Library). Kautilya Arthashastra original translation by R. Shamasastry in 1915. (Internet Download http://www.sdstate.edu/projectsouthasia/Docs/index.cfm). The First Great Political Realist : Kautilya and his Arthashastra by Roger Boesche (Recommended to be procured by CDM library USD 28). Layout The dissertation is organised into six chapters. Chapter One deals with introducing the subject, hypothesis and the methodology of the research. It is proposed to study the subject under the following heads:- Chapter 2 Introduction to Kautilya and his premier work the Arthashastra. Chapter 3 Essentials of Kautilyan teachings on foreign affairs and their relevance to modern times in Indian context. Chapter 4 Kautilyan thoughts on conduct of warfare and their relevance to modern times in Indian context. Chapter 5 Recommendations Conclusion. CHAPTER II KAUTILYA: THE MAN AND HIS WORK A PRIMER Introduction. Kautilya is well known in history as a kingmaker. He overthrew the last king of Nanda dynasty and placed the great Maurya Chandragupt on the throne and established him in Magadh. Magadh was the largest, richest, and most powerful kingdom in India in 300 BC. Kautilya was also known by other names such as Vishnugupt and Kautilya. There are various theories about origin of Kautilya. One theory is that he was a brahmin from Kerala who was in the court of Nanda King at Patliputra. Another states that he was a North Indian brahmin, born and educated at the famous town of Taxila who came to Patliputra to win laurels in philosophic disputations. Kautilya was known for his proficiency in the Vedas, skill in strategy, intrigue and also physical ugliness. There are various legends about the meeting of Kautilya and Chandragupt Maurya. Some say that Chandragupta was of a royal lineage and while he was shunted out from the Nanda Kingdom, saw a young Brahmin pouring sugar syrup on some grass so that the ants could eat up the grass which had cut his feet. Seeing the determination and perseverance of Kautilya, he asked him for help. Another story goes that the scholars of Patliputra recognising the genius in Kautilya had honoured him by making him president of a Sangha (Trust), which administered kings grants and charities. The king felt disgusted at the ugliness of Kautilya and developed contempt towards Kautilya. There was no refinement in the words and conduct of Kautilya. The king removed Kautilya from the post of the president, Kautilya vowed to uproot his dynasty. During his wanderings, he came across Chandragupta Maurya. He found Chandragupta and other boys playing in a field. In their games Chandragupta was always the king and other children brought their problems to him. Kautilya was impressed by the wisdom of the child and chose him to be the king. While it is not the purpose of this research paper to question the veracity of the the origin of Arthashastra, it is nevertheless necessary to briefly touch upon this subject with a larger aim in mind. Whatever may have been the true circumstances of their meeting, both needed each other. After Kautilya got Chandragupta educated at Taxila, together they set about attacking the Nanda kingdom. Jointly they succeeded in defeating the king and installing Chandragupta as the king. They expanded the empire and created a vast kingdom in the Indus valley and the Gangetic plains even destroying the Greek-Macedonian troops led by Alexander the Great and firmly established the Maurya Empire. Once the empire was established, Kautilya retired from active life and is believed to have written Arthashastra during that period around 320 BC. Scriptures say that it is more in upbringing that makes a man as compared to his genetic makeup or even the company he keeps. Therefore it is important to know the atmosphere in which a person was brought up to make out his essence. However, our ancient historians and writers were not well versed with keeping a very exhaustive record of their times. This becomes more evident in the case of Kautilya whose early life has not been recorded. However, almost all agree to the fact that Kautilya was born to a well read scholar who knew the importance of education. It is this background that needs to be examined in any objective study of Kautilya. Kautilya has been misunderstood by a lot of people, mainly the modern western scholars. He was fearless, not afraid of death, disgrace or defeat. He was compassionate of the poor and kind and evil to schemers. His writings which clearly show his fearlessness in the pursuit of truth have been echoed over 2000 years later when Swami Vivekananda cried out, Arise, Awake, and Sleep not till the goal is reached. Probably the most accurate description of Kautilya can be found in Nehrus words in the Discovery of India, Kautilya has been called the Indian Machiavelli and to some extent the comparison is justified. But he was a much bigger person in every way, greater in intellect and reason. He was no mere follower of a king or a humble adviser of an all powerful emperor. He was bold and scheming, proud and revengeful, never forgetting a slight, never forgetting his purpose, availing himself of every device to delude and delude and defeat the enemy. He sat with the reins of empire in his hands and looked upon the emperor more as a loved pupil than as master. Simple and austere in life, uninterested in pomp and pageantry of high position, when he had redeemed his pledge and accomplished his purpose, he retired to a life of contemplation. There is an ethical undertone in his thought and teaching. If one looks closely into his teaching, it is seen that Kautilya advocated moderation in material pleasures and adherence to the path of righteousness. He himself lived such a life, refusing all adornments or riches even after establishing the first Indian empire. He constantly exhorted to give up sensory pleasure and cultivate qualities like kindness, patience etc. In talking about the four stages of life (commonly followed in Hinduism), he feels mixing of spiritual and sensual aspects are essential with the former slowly displacing the latter in stages. One can go on and on with illustrations to prove Kautilyas farsightedness, keenness of perception, and infallibility. Arthashastra In 1902 a little known Bhatta Swamy of Tanjore chanced upon 168 palm leaves of text written sometime in the 4th century BC, he handed it over to a Sanskrit scholar Dr Rudrapatna Shama Shastry, who was a curator at Oriental Research Institute (ORI) of Mysore. Dr Rudrapatna Shama Shastry deciphered it to be the Kautilan Arthashastra and published the text in1909 and an English translation in 1915 along with an Index Verborum listing the occurrence of every word in the text. Subsequently another original manuscript and some fragments, in a variety of scripts, were discovered. Dr R Shamasastry then revised his original translation. In addition to Dr R Shama Shastrys translation there is an edition of the text with a complete Sanskrit commentary by T Ganapati Sastri, a German translation with voluminous notes by Mr JJ Meyer, a Russian translation and translations in many Indian languages. Sometime in 1960s Dr RP Kangle of Bombay University published an edition of three volumes which contained the text with precise numbering of the verses, an English translation and an exhaustive study. In 1990 Dr LN Rangarajan published an edited and rearranged translation that has grouped the verses and improved clarity. Dr RP Kangle first published his three-volume edition between 1960 and 1965. The Volume I contains a definite critically edited text with precise numbering of the Sutras and Verses, Volume II is an English translation with the detailed notes which take into account all other translations and Volume III is an exhaustive study.  [4]  The reference in this dissertation to Kautilya Arthashastra i.e. the Book, Chapter and Shlokas is from Kangles English translation i.e. Volume II, unless otherwise specified. Arthashastra is a the product of centuries of evolved strategic thinking. Kautilya himself cites several previous authorities differing views on many issues. Bharadvaja, Vishalaksha, Parasara, Pisuna and others are mentioned often. Kautilya argues with them, while presenting their views before his own. Sadly, what we know of many of them is limited to what Kautilya tells us  [5]  . Kautilyan Arthashastra is a treatise on Arthashastra by Kautilya. The word Artha is the sustenance or livelihood (Vrtthih) of men; in other words, it means the earth inhabited by men. Arthashastra is the science, which is the means of the acquisition and protection of the earth. In words of the author himself The subsistence of mankind is termed artha, wealth; the earth which contains mankind is termed artha, wealth; that science which treats the means of acquiring and maintaining the earth is the Arthashastra, Science of Polity. The Arthashastra, literally translated as the art of wealth, is an examp le of a genre common to the period. Arthashastra is a handbook for the king on art of governance. It is defined as the Shastra that shows how this activity of the acquisition and protection of the earth should be carried out. Arthashastra has a two-fold aim. First, it seeks to show how the ruler should protect his territory. This protection (palana) refers principally to the administration of the state. Second, it shows how territory should be acquired. This acquisition (labha) refers principally to the conquest of territory from others. Artha is understood to stand for material well-being as well as the means of securing such well-being, particularly, wealth. Thus, Arthashastra is understood as the science dealing with state affairs in the internal as well as the external sphere it is the science of statecraft or of politics and administration.  [6]  The name Arthashastra for the science of politics and administration, though unusual, appears to be quite old and even finds mention in Mahabharata  [7]  . Thus the two cover the whole range of state activity. The Kautilyan Arthashastra contains fifteen Adhikaranas or Books, 150 Chapters, 180 Sections and 6000 Shlokas  [8]  . Of these, the first five deal with tantra or the internal administration of the state, the next eight deal with avapa or relations of a state with neighbouring states, while the last two are miscellaneous in character.  [9]  Kautilyan Arthashastra is a detailed examination of all factors affecting the internal administration of the state, foreign policy and waging war. The topics covered by each of these 15 books are given below: Book 1. Deals with king his training, the appointment of ministers and other officers of the state, the daily routine to be followed by the ruler and his safety and security. Book 2. Describes the duties of various executive officers of the state and a full picture of state activities in agriculture, mining, leisure activities and so on. Book 3. It is concerned with law and the administration of justice, reproduces a complete code of law. Book 4. Deals with the suppression of crime and includes sections on detection of crime, control over merchants and artisans, torture and capital punishment. Book 5. It is a miscellaneous collection of topics including the salary scales of officials Book 6. It is very short, containing only two chapters, but both are important, since they set out the theoretical basis for the whole work. The first chapter sets out the theory of the constituent element of a state and the second the theory of foreign policy. Book 7. It contains an exhaustive discussion on the way in which each of the six methods of foreign policy may be used in various situations that are likely to arise in the conduct of foreign policy. Book 8. This is concerned with Vyasanas, usually translated as calamities, which may affect adversely the efficient functioning of the various constituent elements. Book 9. Deals with preparation for war and includes topics such as the different kinds of troops that could be moblised, the proper conditions for starting an expedition and the dangers to be guarded against before starting. Book 10. This book is concerned with fighting and describes the main battle camp, types of battle arrays and different modes of fighting. Book 11. This book has only one chapter and describes how a conqueror should tackle oligarchies governed by a group of chiefs instead of a single king. Book 12. It shows how a weak king, when threatened by a stronger king, should frustrate the latters designs and ultimately overcome him. Book 13. This book is concerned with conquest of the enemys fort by subterfuge / fight. It also describes how the conquered territories should be ruled. Book 14. It deals with secret and occult practices. Book 15. Describes the methodology and the logical techniques used in the work.  [10]   Disputes Over Period of Arthashastra The arguments put forth by the non-traditional school are many. The significant ones amongst them are outlined in the succeeding lines. There are no references to Chandragupta Maurya and his kingdom and his rule in Kautilyas Arthashastra. It also does not refer to the wars fought by Chandragupta. Megasthenes, the Greek Ambassador at the court of Chandragupta Maurya, in his famous account, Indica, does not refer to Kautilya at any time. Julius Jolly a German scholar for example, argues that according to Megasthenes, Indians knew only five metals and were inexperienced in mining and metallurgy, but the Arthashastra shows a highly developed technical skill and knowledge of chemical processes including knowledge of alchemy.  [11]  Hence it belongs to a later date. Theres also no reference to Pataliputra, the capital of Chandragupta Maurya at all in the text. Further, the text is primarily addressed to the ruler of a comparatively small state, a member of a circle of twelve more or less similar states.  [12]  This argument is also advanced to imply that the treatise was written much latter, even later than the Gupta period, when there was no empire in India. With respect to place names which figure in the text in Book 2 (The Activity of the Heads of Departments), K Nag has this to say Every serious historian will hesitate to consider as written in the fourth century BC, a treatise containing names like Harahura and Kapisa, Kamboja and Aratla, Bahilika and Vanayu (Arabia), Tamraparni and Pandyakarataka, Suvarna Kudya and Suvarna Bhumi, Cina and Nepala.  [13]  The mention of Cina has been especially singled out to indicate that the name came to be used for China only after the Chin dynasty established its sway over the whole of China in the second half of the third century BC  [14]  . The appearance of the word surunga a tunnel is shown by Otto Stein that the word is Greek in origin and hence a work making such frequent use of the word could not have been written so early as the fourth century BC  [15]  . Further, Stein asserts that the Arthashastra cannot claim a higher antiquity than those sciences, which the Chapter 2.10 (T he Topic of Edicts) presupposes, viz, stylistics, niti and writing  [16]  . The use of Sanskrit instead of Prakrits for writing royal decrees (as was done during Ashokas period and the practice of the Satavahanas  [17]  is also held up to indicate a later date. Others state that Arthashastra uses Philosophical Sutras, which appeared not before the fifth century AD. Certain well known treatises having similarity of content, like Yajna Valkaya, Manu Smriti, SilpaShastra AlamkaraShastra and Kamasutra of Vastsyayana have also been referred to, to indicate that Kautilyas Arthashastra could not have preceded them and hence has to be assigned a later date (third or fourth century AD). Some like RG Bhandarkar refer to the circumstance that Patanjali in his Mahabhasya  [18]  does not mention Kautilya, though he refers to the Sabha of Chandragupta and to the Mauryas. He therefore concludes that Kautilya must be assigned to a date later than that of the Mahabhasya  [19]  . Kangle in his seminal work has considered each of these objections and a few more. He then goes on to systematically put forth convincing arguments against them and proves that Kautilyas Arthashastra was indeed written in the fourth century BC. Megasthenes Indica is not completely available and is preserved only in fragments. One cannot be