Moral development : A new economics of social change

Dr L Krishnamangol Singh *

It is now essential to define a new concept of moral development that should fit within the framework of economic development. In fact, the concept of moral development as an intrinsic quality of human needs reexamination. And, it relates to the quality and attributes of the character of a person, spiritual values or "spiritual belief system", state of mind and attitude of individuals, the intrinsic quality of souls, belief in God, or supernatural power, etc. Thus, the moral of a person may be good or bad depending upon his or her actions and the role played by him or her in the society and social transformation.

In fact, the goodness of a person depends upon his or her moral standard. Thus the high moral standard determines the quality of a person. And, it is also well known that high moral quality factors into the well-being of a person without corrupt nature of life. This also helps in social change (i.e. transformation of the whole society) in an upward trend and direction. Thus, the new definition of moral development requires improvement in the moral standard of a person. And, the moral standard includes composite index of the goodness of a person. As stated above, the goodness of a person is determined by a number of factors which are intrinsic in nature. It is in this context that there is the need for moral education and programmes for awareness of moral development in the society.

It is well known that there are different religious teachings/tenets which seek to promote moral development of a person. But there is the need for reforms in the religious teachings or practices which affect our social life or which affect the democratic values of the society. For instance, some religious or a particular religion nourishes a culture in the society. In this context, we need to examine whether the religious practices help social changes.

In the past, there were many historical events in different parts of the country (India), which imposed many restrictions and compulsions on the individuals. This affected the moral of the individuals, who practice or followed the orthodox religious beliefs. Thus, the religious and social practices need to empower the individuals for participation in the social, cultural and development activities.

Apart from the favourable religious, social and cultural institutions that help the process of social change and transformation, moral development requires fulfilment of many aspects of the core values of life. Therefore, it is essential to relook into the conceptual structure of moral development and the framework that needs to encompass the broad dimension of moral development of a person.

Moral development is reflected in many aspects of life. And in defining the concept of moral development, we have pointed out several aspects of the intrinsic quality of human beings. Here we shall concentrate on certain critical aspects of moral development of a person. In the new conceptual framework of moral development, it is high time to concentrate on the "spiritual belief system" (belief in a particular religion, existence of God, purity of soul, etc.).

And, the spiritual knowledge (i.e. belief in God, religion, soul and all aspects of spiritual welfare) should be imparted/taught from the appropriate age of early life/school life and it should be perpetually sustained or maintained as a way of life (i.e. as a philosophy of life). This new definition of moral development does not mean that people should entirely devote to non-material aspects of life per se. Nor does it mean that people should live away from economic, social and other aspects of life.

In fact, the spiritual aspects of life or spiritual way of thinking can be integrated with the process of development or the process of economic, social, cultural and other aspects of development. In fact, spiritual belief system can be integrated with the "personal development" in all walks or fields of life. This will give a big push to the moral development of an individual and go a long way in social change, transformation and economic development without deterioration in moral values. In fact, the society will bog down at low ebb without moral development of the individuals. Therefore, the religious and educational institutions need to play a key role in promoting moral development of persons from the early stage of life.

Again, in the new definition of "moral development", the spiritual belief or belief in spiritual welfare which is based on the rational foundation of God, soul, justice/right views, non-material and material aspects of life (a new element or component) need to be non-sectarian and completely free from the orthodox religious beliefs or religious fundamentalism. As already pointed out, in this new form of moral development, people need to avoid extreme or orthodox forms of religious institutions or practices.

For instance, the dress code of the religious institutions and practices need to be followed in the specific religious and cultural functions or activities. In fact, some religious fanatics or bigots may continue to follow the conservative or orthodox practices that may affect the social life and rights of the people, particularly among those who follows the specific religion. Thus, a particular religion or religious institution and those who follow the practices of the religion should be linked with the process of economic development in any society.

It is in this context that the states or the governments need to play a crucial role in promoting the religious institutions. And, as the state or the government is the most important part of the whole superstructure, it cannot be away from the religious institutions. However, there is the need for removing the orthodox beliefs or practices in any religion in order to promote social change and development in any country or state. It is therefore, high time to promote research in the field of various religious practices with a view to removing the defects or principles of orthodox in various religions.

In fact, there are limitations/restrictions or defects of the religious fundamentalism in any society, which should be removed. Thus, the religious institutions need to play a significant role in promoting moral development of the persons within the framework of a particular religion. In fact, there is the need for promoting research in various religions in order to integrate them with the process of overall development in any society.

Again, in searching for high moral development, faster economic growth and development is also essential in order to promote the religious and cultural institutions in proper social environment. Thus, there is the need for a new institutional economics that seeks to grapple with the defects in the various religious practices or the defects that are found in various religious institutions and integrate the various religious institutions with the processes or objectives of economic development and social changes. In fact, there is no wrong when the new economics seeks to strengthen the role of the state or the government in promoting the various religious institutions and practices for socio-economic transformation and integrate them with the overall process of development of the country (India) and the state (Manipur).

In fact, this policy framework will promote moral development of the people. Therefore, the Central and state governments need to pay urgent attention to moral education at appropriate levels. In fact, a high moral person or a person with high moral standard can participate in progressive development of the society and economy, and building up the whole nation. It is, therefore, high time to develop curricula for moral education and new concepts of moral development. It is also high time to look into the questions of morality and ethics within the conceptual framework of moral and ethical education.

And, there should not be conflict between moral education and individual economic growth and development. Again, there should not be conflict between the new process of moral education and the new process of development of the country. In fact, it is high time that religion and development can play complementary roles in building up the society and the nation. In this context, it can be emphasized that moral capabilities of the person need to be developed in the new process of development. In short, the new process of development should not neglect moral issues and religion. That is to say, religion and development should be complementary.

And, all the best teachings of different religions will be accepted by all irrespective of the different religious perceptions. Today, people are aware that religion and dharma (principles of good life) are different. But, they can be synonymously used if we follow the good teachings/tenets of the religion. Again, in the new definition of moral education and moral capabilities, the principles of good life can be integrated with any kind of religion.

And, many complicated things/issues will arise in searching for the best teachings of moral education. Thus, the new economics of research should give high priority in searching strategies for moral development and integrating the various religious and other institutions with the new process of social change and development of the country (at appropriate levels) including Manipur.

Coming to the specific case of the current issues of conversion and reconversion, it can be emphasised that economics has already provided the theory and policy of "social choice" or social choice theory (Condorcet, Kennetth Arrow, etc.). Amartya Sen has also emphasised on ideal institutions and proper behaviour. In fact, social choice is a kind of freedom that the public or the people demand or expect in the society. Any restriction on the personal or individual choice in respect of religion, culture, etc. will deny justice.

There is also religious study, which emphasizes on the capability of the person in performing the principles of the religion for promoting moral standards of the people. Referring to John Rowl's theory of justice as fairness, Amartya Sen also emphasised on a "perfectly just society" with a combination of ideal institutions and corresponding ideal behaviour. Although it is difficult to achieve a perfectly just society, it is essential to promote equality and equity in the society. In fact, there are different voices in a plural society, and people follow or adopt different choices either individually or collectively.

Thus, all voices and institutional ideas need to be democratic and there should not be any public action or government action which affects the religious and individual choices that promotes equality and equity in moral standards of the people. In this context, it can be emphasised that any action for anti-conversion law will affect the social choice or individual choice. Thus, it can be concluded that all social arrangements should be for boosting the morality of the people.

And, the state can encourage all ideal institutions or religious institutions for promoting equality and equity for maintaining high moral standards of the people. In fact, we need a "just society" in which there should not be discrimination in all respects. And, there should not be disturbances in the social choice of the people for fairness of justice and morality. Thus, what is more necessary is that we need a good mind, principles of oneness, love and unity, faith in God and democracy in spite of different ideologies and a system of plural societies in economics, politics, religion, culture and other social aspects.

In fact, it is high time to develop a culture of efficiency in all respects without establishing rivals and uprooting the democratic and social principles of development. Thus, there is now a need for new economics which can promote high economic growth and development with fairness of morality and social justice in our country (India) including Manipur.

In fact, the new economics need to be developed in terms of theories, policies and contents out of the new situation and crises in order to save the present and future of mankind/humanity. And this new economics should capture the whole dimensions of development including religion. It should also keep harmonious relationships between the individuals and the nation or between the individuals and the society.

Thus, new knowledge and understandings in various fields of economic, political, social, cultural, scientific and other disciplines or doctrines are necessary as the old knowledge and old ways or traditional ways of life cannot address the emerging issues of development.