Abhinandan Granth (English Article)

The close and intimate relation between education and democracy is an old and ever-recurring theme since the days of Plato. And yet every demo­cratic society has returned to it in the context of its concrete conditions. The two terms are obvious­ly much wider in their meaning than what is usual­ly attributed to them. Education in this context need not, and cannot, be identified with formal education alone, although the latter does occupy a significant position in it. The family, the nume­rous voluntary social organizations and agencies and above all the state play a very significant part in the education of the citizen. And an inescap­able corollary of this position is that while formal education must be cognisant of its social obliga­tions and responsibilities, the other social agencies must also function in a way that will not defeat its purposes. Where they conspire to stultify what formal education is seeking to achieve the results are bound to be harmful. The educative impact of all these agencies including machinery of formal education must be harmonious and conducive to the growth of the freedom of the individual citizen and his sense of responsibility and discrimination. This broadly is the perspect­ive of democratic education and Chavan has shown by now in ample measure his full and proper appreciation of the same. In fact, by his example, he has emerged as a great educator of the people. He values representative institutions and the system of taking decisions by majority ; but he also knows it to be defenceless in realising the basic objectives of democracy. Democracy there­fore must be viewed essentially as a way of life based on respect for basic human values ; and Chavan views it as such.

One does not have to underestimate the signi­ficance of parliamentary institutions, representa­tion and majority rule. These are undoubtedly important but as institutional devices, they are by themselves incapable of controlling trends in the direction of negating democracy. It is pre­cisely for this reason that freedom of voluntary organisations, Fundamental Rights, Independence of the Judiciary, a free press, autonomy of the universities, and a whole host of other devices have to be maintained as essential safeguards for the proper functioning of democracy. A demo­cratic society is not a monolithic society. It is essentially pluralistic, for truth is plural and no one can claim to have a monopoly of it. A demo­cratic society necessarily respects the primacy and supremacy of the individual, for he alone can pur­sue truth and must be left free to do so.