Essay On History of Pakistan And India

Essay On History of Pakistan And India

Relations with India to us are very important and in some respect they are most important to us. Relations between Pakistan and India are of such utmost importance as Mr. Masihur Rehman said, that war between India and Pakistan if it ever took place would be a war of special character, it would be a war which would inevitably affect the minorities in both the countries. It will affect 100 million Muslims of India and about 10 millions Hindus in Pakistan. So this can be the war of grave, the most devastating and the most barbaric war that man can face.

So far we have been able to hold our own despite overwhelming odds and difficulties. We have been able to hold our own, not because we are capable or efficient but because of the sacrifices made by the people of Pakistan to maintain a strong and viable Pakistan to face the Indian threat. In the ups and downs and the vicissitudes of cries we have had with India from 1947 onwards, the high water mark was reached during the Rann of Kutch dispute. This is the way sOmetimes history moves. It becomes uncontrollable; events get out of hand; events have their own dynamics. A time came when the whole Indian army was poised against the Frontiers of Pakistan and the Pakistan army had to take the counter-measures.

Those 10 mountain divisions which our Western allies had provided to India for the defence of India against Laddakh were poised against the plains of the Punjab. These very same 10 mountain divisions which we were told were meant for India's defence against the Chinese in Laddakh were poised against and were facing Pakistan. As a result a deadly and dangerous confrontation existed between India and Pakistan. Our position is that the Rann of Kutch upto the 24th parallel is disputed territory which covets about 3,500 square miles. According to us that is Pakistani territory and we have sufficient evidence and proof to establish that these 3,500 square miles from part of the territory of Pakistan. India.

on the other hand claims that the Rann of Kutch is a part of Gujrat state and it is Indian territory. That is why the dispute arose. We saw India gradually creeping into the disputed territory. So we had to take measures in our self defence. It was incumbent on us not because we wanted to go to war with India. but because we believe in the following lines.

"We do not attack. We do not fight.
But if anyone else
Dares show his might.
Drawing out our swords
And shouting "God is Great.-
We war and win.
We win and create;
A mighty world
Of Liberty of all
A mightier state
Of equality of all.
With the help of the Quran And Muhammad and almighty Mussalaman.

It goes without saying that war with India is most deplorable thing for any one to .visualize and contemplate. but certainly we could not allow India to settle the dispute by force. Our point of view has been that we should settle all our disputes by the peaceful means of negotiations. mediation, arbitration, by recourse to Article 33 of the United Nations Charter and by another peaceful means that is available to states. So, here we found India trying • to settle a problem by military means and we were compelled to take action in defence of our own territory. We took that action.

Pakistan. without Jammu and Kashmir is a body without a head. Pakistan has tried is best to settle this dispute peacefully. But India always goes against it. President Ayub said, Pakistan also wanted to live in peace with India in spite of Delhi's hostile attitude for the last 18 years. Instead of living as good neighbours the Indian leaders designed their internal and external policies so as to weaken Pakistan.

Pakistan desired peace with India in spite of outstanding disputes between the two countries, like Kashmir and eviction of Muslims from the Indian states bordering Bangladesh. But, he said. Pakistan would not be a friend of a country which would want to throttle her. Now, he said, with the increased military might of India. thanks to the help of Western Powers. Pakistan faces greater danger from India. The Rann of Kutch clash was just a demonstration of force by India.

The clash showed that India wanted to settle disputes through military means. This proved that she believed in military solution of dispute. In view of this aggressive policy of India. Pakistan will be facing a difficult situation and the nation should be fully prepared to face it. The president further added: "Let our friends remember that those who cannot protect their own honour can be of no use to their friends either.-

Essay On Pakistan And India Relationship

Relations with India to us are very important and in some respect they are most important to us. Relations between Pakistan and India are of such utmost importance as Mr. Masihur Rehman said, that war between India and Pakistan if it ever took place would be a war of special character, it would be a war which would inevitably affect the minorities in both the countries. It will affect 100 million Muslims of India and about 10 millions Hindus in Pakistan. So this can be the war of grave, the most devastating and the most barbaric war that man can face.

So far we have been able to hold our own despite overwhelming odds and difficulties. We have been able to hold our own, not because we are capable or efficient but because of the sacrifices made by the people of Pakistan to maintain a strong and viable Pakistan to face the Indian threat. In the ups and downs and the vicissitudes of cries we have had with India from 1947 onwards, the high water mark was reached during the Rann of Kutch dispute. This is the way sOmetimes history moves. It becomes uncontrollable; events get out of hand; events have their own dynamics. A time came when the whole Indian army was poised against the Frontiers of Pakistan and the Pakistan army had to take the counter-measures.

Those 10 mountain divisions which our Western allies had provided to India for the defence of India against Laddakh were poised against the plains of the Punjab. These very same 10 mountain divisions which we were told were meant for India's defence against the Chinese in Laddakh were poised against and were facing Pakistan. As a result a deadly and dangerous confrontation existed between India and Pakistan. Our position is that the Rann of Kutch upto the 24th parallel is disputed territory which covets about 3,500 square miles. According to us that is Pakistani territory and we have sufficient evidence and proof to establish that these 3,500 square miles from part of the territory of Pakistan. India.

on the other hand claims that the Rann of Kutch is a part of Gujrat state and it is Indian territory. That is why the dispute arose. We saw India gradually creeping into the disputed territory. So we had to take measures in our self defence. It was incumbent on us not because we wanted to go to war with India. but because we believe in the following lines.

"We do not attack. We do not fight.
But if anyone else
Dares show his might.
Drawing out our swords
And shouting "God is Great.-
We war and win.
We win and create;
A mighty world
Of Liberty of all
A mightier state
Of equality of all.
With the help of the Quran And Muhammad and almighty Mussalaman.

It goes without saying that war with India is most deplorable thing for any one to .visualize and contemplate. but certainly we could not allow India to settle the dispute by force. Our point of view has been that we should settle all our disputes by the peaceful means of negotiations. mediation, arbitration, by recourse to Article 33 of the United Nations Charter and by another peaceful means that is available to states. So, here we found India trying • to settle a problem by military means and we were compelled to take action in defence of our own territory. We took that action.

Pakistan. without Jammu and Kashmir is a body without a head. Pakistan has tried is best to settle this dispute peacefully. But India always goes against it. President Ayub said, Pakistan also wanted to live in peace with India in spite of Delhi's hostile attitude for the last 18 years. Instead of living as good neighbours the Indian leaders designed their internal and external policies so as to weaken Pakistan.

Pakistan desired peace with India in spite of outstanding disputes between the two countries, like Kashmir and eviction of Muslims from the Indian states bordering Bangladesh. But, he said. Pakistan would not be a friend of a country which would want to throttle her. Now, he said, with the increased military might of India. thanks to the help of Western Powers. Pakistan faces greater danger from India. The Rann of Kutch clash was just a demonstration of force by India.

The clash showed that India wanted to settle disputes through military means. This proved that she believed in military solution of dispute. In view of this aggressive policy of India. Pakistan will be facing a difficult situation and the nation should be fully prepared to face it. The president further added: "Let our friends remember that those who cannot protect their own honour can be of no use to their friends either.-

Essay On Politics,Education And Ethics

Essay On Politics And Ethics.

Democracy is not just confined to the political domain, but it pervades all spheres of society:. Ours is an age of democracy. Democracy as a form of government, characterised by elections and the installation of a "representative" government, is becoming a global phenomenon. The fall of the communist regimes in Eastern Europe and domestic and global changes in Latin Africa. Africa, and West Asia (the Middle East), have brought democracy to pleases and shores where it was undreamt of a few decades ago, giving people a taste of freedom.

The globalisation of democracy as a form of more legitimate representative government has not been accompanied by genuine efforts to tackle the problems of democracy. such as the lack of
equilibrium between equality and liberty, the dictatorship of the "falling from grace". In this context, democracy as a political process cannot absolve itself of the responsibility of enhancing what Mr. Amart) a Sen calls the "functioning and capability- of individuals.

The collapse of socialist economies has not vanished the problem of economic deprivation, and advocates of democracy have to support programmes of well-being which contribute to "human capital formation- rather than create perpetual dependency.

Democracy is not, strictly speaking, confined to the political dominate but it ought to pervade all spheres of society. A society consists of several institutions -- family. school, firm. university, the press, etc. It ma) very well be that while a society's polity may be governed by the formal procedure of democracy, its institutions may function in a very non-democratic manner, as these violently trample upon the dignity of its individual members.

Consider. for instance. Taylorism as an institution of supervision and management in the workplace. This institutions is based upon a taken-for-granted division between conception and execution and has created a caste system in the modern workplace between the workers and the managers. But the new technologies. which structure the workplace today. require a different kind of work organisation where workers and the managers have to be partners of innovation and competitive performance.

Similar is the predicament in the case of an institution like family. As women and children are taking their rights with pleasure and dignity, there is the challenge of giving an alternative institutional design to family which will fulfill the needs of a democratic personal order. The question here is not only democratising intimate relations, but also relaxing that the infrastructure of person a life is the foundation of a democratic social order. the challenge now is to realise that intimacy is democrac).

But democratisation of intimate relations requires a different striving, other than the one with which democracy has so far been familiar, namely the one of distribution of power. But the challenge before democracy. when we go out of the political system and enter the life world, is to participate in a new enfranchisement where the conflict is not only between different social groups but also between different kinds of desire -- conflict between want an individual perceives as a more desirable desire and a less desirable desire in one's life.

But a resolution of the conflict of desire cannot be solved in the ballot box. but in the reflective self of a person. It requires a distinction between attention and distraction in one's life.
In fact. as Robert Bellash and his colleagues argue in their provocative book. The Good Society, that only as a moral quest demoeracy can revitalise itself today. since it has taken itself to blind alley in the subsystems of money and power. As a moral quest. democracy is a mode of paying attention to the needs of others and the aspiration of the self.

The limits of politics as seizure of power. and the need for a moral revitalisation of the actors and institutions, is nowhere more prominent that in the case of the professional order of contemporary societies. The rise of complex system, as a consequence of revolution in science and technologies, have made professionals with expert knowledge. important in the functioning and governing of society. But the increasing significance of professionals in contemporary societies is not being accompanied by an institutional effort to arouse the moral consciousness in them, not to use their knowledge for enhancing power over those who do not know and make themselves servants of the "common good".

The distortion that professionalism introduces in the work of democratic polity, where policy elites are outside ':the effective control by the demos-, cannot be solved by power politics alone, and it requires a moral revitalisation of the self and the public sphere.

In our age of democracy, nations are heralding democracy at the very moment in which changes in the international order are compromising the possibility of an independent democratic nation state. Many of the problems that individuals within a polity are faced with. today. be it ecological disaster. terrorism, pollution or continued pauperisation defy solution at the nation-sate level, since those problems neither arise their nor are they confined t it. But the solution that democracy offers to day to the problems of global contingencies to the citizens, is. to say the least, outmoded and ineffective.

The challenges for transformation at the current euphoric moment of democratic transition is to move from democracy in the national state to democracy in the transnational sphere. But such a move requires a reflective moral self which is aware of the limits of nationalism, and the need for a transnational consciousness as the actor of politics and the protagonist of democracy.

Essay On Cowards Die Many Times, Before Their Death

Essay On Cowards Die Many Times, Before Their Death.This famous quotation occurs in Shakespeare's play Julius Caesar. It is part of a speech by Caesar in reply to Calpurnia warning that he should not move out of doors as evil omens point to some danger to his life. Caesar refuses to be perturbed by the puretents and declares that death has no terror for him. He is able to rise above cowardice because he ignores the dangers that threaten him. The word -fear-, he says, does not exist in his vocabulary. He throws a challenge at death and refuses to be frightened by it. He could never have been a great soldier if he had stood in fear of death.

Caesar's attitude to death is, indeed, the right one. Death is a necessary and inevitable end to life. Nobody has ever conquered death. Death comes to all -- kings and beggars, rich and poor.
princes in their palaces and paupers in their huts. Death lays its icy hand upon all creatures without distinction or discrimination. Knowing the omnipotence of death, it is the height of folly for a man to tremble with fear at the thought of it. It shows an utter lack of spirit to turn pale at the mention of death. It is extreme cowardice to shrink from the dangers of life and mark of bravery to face them.

A coward lives in constant dread; his heart sinks at the prospect of death which is like a sword of Damocles hanging over his head. The outbreak of war, a riot, the tremors of an earthquake. the prospect of a famine or a flood--all these make the coward shudder with fear because he thinks that he will be the first target for these instruments of death.

He eyes his food with suspicion because there might be poison in it. If he stands on the sea-shore or a river¬bank a wave of fear sweeps over him at the idea of being accidentally drowned. As he walks along a road, he is over-careful not to step down the pavement lest he should be run over by an omnibus. He knows that death pounces upon a man suddenly and in a variety, of ways and therefore his life a continuous nightmare. Every time he hears that someone else has died, he secretly congratulates himself on his own escape.

Such is the mental outlook of a coward. Surely he suffers a thousand times more pain and agony at the imaginary prospect of death than by the event itself. For he meets his death many times in his imagination and endures all the horror connected with it. He even goes on to imagine the sufferings that are in store for him beyond the grave.

A brave man, on the country, maintains an attitude of defence towards death. He realises the fact that death must come sooner or later and that it is no use denying this fact. For death is an essential part of the scheme of things; this venture of clay. this gross flesh must some day become a cold, insensitive and lifeless stock. It is therefore vain to pity oneself at the thought of death. Besides. with courage and resolution one may well evade death many times.

So these two lines from Shakespeare contain a profound lesson. Death is not a frightful monster; it is only a natural and necessary consummation of life. It is true that premature death is often tragic and that it is the prospect of dying before the time strikes terror into the hearts of most people. But if one is to die prematurely. no complaining or self-pity can alter the fact.

No one can foresee accidents, epidemics and other forms of sudden death. It is therefore meaningless to go about in perpetual fear of the evils that might happen. Surely it is wiser to preserve an attitude of tranquillity and serenity in the face of both good and evil.

Essay On The Face As An Index Of Character

Essay On The Face As An Index Of Character.A man's face, if we can read it aright, is generally and index to his character. We can tell what sort of man he is by the expression of his countenance, as we can tell the species of a shell-fish by its shell; for , as a shell-fish secretes its shell, so the soul secretes its physical face. It is we ourselves who make our faces and we make them gradually and unconsciously to express our inner character. Character is simply the sum total of confirmed habits; and as a habit is formed, it slowly writes its characteristic marks on the face, and gives its own look to the eyes.

It is harder to read character in the faces of young unformed children than in the faces of grown up men and women, though one can often detect meanness or frankness even in the face of a child; but the older people get, and the more fixed their habits, the easier it becomes to tell what sort of people they are,
from their faces.

Certain kinds of faces almost anyone can read. The character is written in capitals on the face. You cannot mistake the red and bloated face of the drunkard, the pride in the face of the arrogant, the crafty look in the eyes of the sneak. But it takes as trained and careful observer to read some faces, for some clever
people can make their faces like makes to hide their real selves.

The word" hypocrite- Literally means actor; and as an actor can make up his face so as to appear on the stage a different person, so can a hypocrite. A false-hearted man may have an apparently frank and open face; a cruel man may wear a deceptively kindly smile; a rogue may look very honest at first sight.

As Hamlet says, " A man may smile and smile, and be a villain." I remember once being introduced to an old gentleman of most benign aspect, who appeared to be a benevolent and almost saintly old man; yet I knew he had been guilty of several ruthless and deliberate crimes!

But there is always something in the face that will betray such hypocrites to an acute observer; especially in the most expressive features, the eyes and the mouth. A look in the eyes, the way in which he shapes his mouth, may betray the hidden meanness, cruelty, craftiness or selfishness that lurk behind the friendly smile and the frank look. Certain it is that dishonesty, lust and cruelty, honesty, purity and kindness, all leave indelible marks on the face.

Essay On Discipline Means Success

Essay On Discipline Means Success, Anarchy Means Ruin.

Schoolboys and college students dislike the word -discipline". This is because to them it means simply punishment. When they are hind or kept in or otherwise punished, they are told it is in the interests of "discipline". But, though punishment is part of discipline, discipline means much more than this. This word comes from "disciple", a learner, pupil or follower of a teacher; and it means properly training. A disciple puts himself under a teacher to be trained and taught.

If a disciple is to learn anything from his teacher, he must be ready to obey him itild follow his instructions. The very essence of discipline is obedience. We may say that discipline means the learning to obey necessary rules of conduct. To be of any use in society, a child has to be trained by his parents and teachers from his earliest years. The first lesson he has to learn is the lesson of obedience. Then he has to be taught how to behave -- how to form good habits, and how to avoid wrong and unbecoming conduct.

The methods of such training are patient instruction, good example, and, \viten necessary, punishment. The child has to be taught how to behave well -- what he must do, and what he must not do. If he refuses to learn or disobeys orders, he has to be corrected by punishment of some sort. This teaches him that disobedience brings unpleasant consequences. He will learn still more from a good example set before him by his parents and teachers. He will then try to copy them and their behaviour.

When men wish to act together in societies or companies, they have to agree upon certain rules of conduct; and the enforcement of obedience to such rules is called discipline. A society that has no rules or that does not see that its rules are kept, Will soon fall to pieces. A regiment or any army without discipline is a mere mob. Even in games, rules and discipline are necessary. If a batsman refused to go out when he was bowled, or footballers defied the referee's whistle when he gave off-side or a foul, there would be a an end of cricket and football. In the same way no school or college could exist long without discipline..

Lastly, there is self-discipline -- the hardest task of all. Each of us has to learn how to govern and rule himself, how to control his passions, resist his evil desires, obey his conscience. "He that ruleth this spirit is greater than he that take city."