Ethics & Value Education

Why Social Ethics and Value Education is so important? 

Human and nature are two unbreakable relations exists in the world, humans are transforming everyday of their life with new style and living standards. However, these kind of changes and transformation are becoming a weapon of mass destruction to destroy humanity in the society. 

The dominating habits such as excessive income, alcohol consumption, excessive cinema & uncontrolled visual media indirectly preaching intolerance, robberies, murder and violence against women, children and elderly. Literacy rates & grading systems are leading to self interests and self wealth, instigating standards and culture such as corruption, frauds and scams involving billions of public money and disorder in the society. 

In the pre-independence era, when few people had access to formal education, most crimes were committed by illiterate people. It was given that educated persons would display civilized behavior, decency, good manners and ethical conduct. With a huge expansion of the education system, the standard as measured by the percentage of marks obtained in examinations has been rising to unprecedented levels. Proportionately reflecting the declination in the character, moral values and self promoting behavior of highly educated students coming out of schools and colleges.

Mantra of the day is money-making and materialism resulting in the gradual erosion of values among people. so, the necessity of every  citizen of this earth is to find out own road to ethics and value education. 

Objectives of the Sarawathi Foundation for Promoting Education & Environment.

 Spread awareness on social ethics, moral values in the minds of children, youth and common public. Prepare, Print, Distribute educational materials supporting our foundations objectives. Conduct promotional activities in spreading words, transferring such words as values and social order in the society.

Incorporating Ethics and Social Responsibility.

Ethics & value are concerned with the issues of morality, fairness and natural justice. In very basic terms, it is about "what is right?" and "what is wrong? The related area of "social responsibility" is based upon the ideology that individuals and organizations have a moral obligation to behave in a way that, at least, is not detrimental to society at large, i.e. passive responsibility. This responsibility could also be active, meaning that individuals and organizations engage in activities that are beneficial to society.

Today's students  will become tomorrow's leaders, the people whom we will look to as ethical leaders to uphold cultural and living standards and develop systems that help others behave ethically and socially responsible.

Gandhi Principles

The emergence of many new ethical issues resulting from technological and scientific advancements suggests a need for greater attention to values and ethics.  Enriching Ethics & Principles such as seeking truth through service to others, individual self development, nonviolent social action, and material simplicity could enhance the Code of Ethics.

Gandhi's thought as a guide for service to others and the pursuit of social justice is complementary to social work practice theory. His method, based on an integration of social service and social action, combined both micro and macro interventions, something social work has struggled to synthesize. Gandhi achieved this integration by reducing his ethical theory to two primary focus; service to others and social justice.

Gandhian theory emphasized that social justice as fairness to the individual, with priority to disadvantaged people.

Gandhi believed that unjust rules, laws, and institutions must be reformed or abolished. However, both agreed that fidelity to the law is an imperative; a person must accept the punishment for breaking a law to protest injustice.

Gandhi went even further in exploring the ethics of human relationships. Love of all is the absolute ethical position toward which one strives. Applied to the social relationship


Gandhi practiced the concept of ahimsa or nonviolence. Ahimsa is not just the absence of violence or non-harming but a condition of mental purification and positive acts through body, speech, and mind. Ahimsa means viewing people as good and kind hearted, each with inner resources to seek love and understanding of others.

Ahimsa as love is viewed by Gandhi as truth, which he defines as universal justice or God. It is right-mindedness and right actions. Truth is a moral position toward which one strives. It assumes a right and a wrong, although ambiguity may make it difficult to always be clear about a moral course of action. Ahimsa ideally defines all human relationships forming the basis of our connections with all of life.


Gandhi was best known for his nonviolent social action philosophy, which he called satyagraha. Literally, satyagraha means holding onto the truth. Because no one is capable of knowing the absolute Truth, this approach begins with respect for one's adversary


Although the principle of ahimsa clearly delineates a path for self realization through service and social justice, Gandhi further elaborated on this principle through sarvodaya or "welfare of all." Sarvodaya also means assistance first to the neediest of the needy. Thus, service to others has a general imperative and a specific ethical obligation to serve first those in greatest need


Gandhi was troubled by large institutions that distanced themselves from the people. In particular, he believed that large corporate industrial institutions and centralized governments were unable to address the spiritual and social development needs of populations, especially rural populations. In response to corporate approaches that tended toward social control, Gandhi offered locally controlled forms of social organization

Swadeshi was used by Gandhi to describe a person's ethical responsibility to the immediate local environment and community. All personal expressions of service and social action were expected to have an immediacy about them and in so doing would lead to larger responses. The famous phrase "think globally, act locally" captures the essence of this principle. Gandhi believed that one should strive to live a moral life within the immediate context of one's life but with an intentional ripple effect that could and would move one on to wider levels.

One could argue that social services should be organized on a human scale. This would call into question the growth of large public and private services bureaucracies as the best way to deliver social services. According to Gandhian thought, the small, locally based social services agency can be viewed as the most response mechanism through which to serve the immediate and individualized needs of clients. The expansion of large corporate welfare approaches should be reviewed cautiously. Values of efficiency and productivity are secondary to values of human worth and dignity.

Material Simplicity

Once Gandhi established his philosophy of self realization through service and action, he began to identify principles that would assist a person in fulfilling this social purpose. One of the foremost of these principles is material simplicity. The concept advocates moderation in consumption: living a full life without taking unnecessary material things such as excess food, shelter, clothing, and so forth.