Syllabus For Human Values Mba Aktu 1a2d63

A Foundation course In Universal Human Values and Professional Ethics [L-TP: 3-0-0] The whole course is divided into 5 modules. After every two lectures of one hour each, there is a 2 hour practice session. The teachers are oriented to the inputs through an eight to ten day workshop (Teachers’ Orientation Program). The Teacher’s Manual provides them the lecture outline. The outline has also been elaborated into presentations and provided in a DVD with this book to facilitate sharing. The teacher is expected to present the issues to be discussed as propositions and encourage the students to have a dialogue. The process of dialogue is enriching for both, the teacher as well as the students. The syllabus for the lectures is given below: UNIT 1: Course Introduction - Need, Basic Guidelines, Content and Process for Value Education 1. Understanding the need, basic guidelines, content and process for Value

Education 2. Self Exploration–what is it? - its content and process; ‘Natural Acceptance’ and Experiential Validation- as the mechanism for self exploration 3. Continuous Happiness and Prosperity- A look at basic Human Aspirations 4. Right understanding, Relationship and Physical Facilities- the basic requirements for fulfillment of aspirations of every human being with their correct priority 5. Understanding Happiness and Prosperity correctly- A critical appraisal of the current scenario 6. Method to fulfill the above human aspirations: understanding and living in harmony at various levels UNIT 2: Understanding Harmony in the Human Being - Harmony in Myself! 7. Understanding human being as a co-existence of the sentient ‘I’ and the

material ‘Body’ 8. Understanding the needs of Self (‘I’) and ‘Body’ - Sukh and Suvidha 9. Understanding the Body as an instrument of ‘I’ (I being the doer, seer and

enjoyer)

10. Understanding the characteristics and activities of ‘I’ and harmony in ‘I’ 11. Understanding the harmony of I with the Body: Sanyam and Swasthya;

correct appraisal of Physical needs, meaning of Prosperity in detail 12. Programs to ensure Sanyam and Swasthya - Practice Exercises and Case Studies will be taken up in Practice Sessions. UNIT 3: Understanding Harmony in the Family and Society- Harmony in Human- Human Relationship 13. Understanding Harmony in the family – the basic unit of human interaction 14. Understanding values in human-human relationship; meaning of Nyaya and

program for its fulfillment to ensure Ubhay-tripti; Trust (Vishwas) and Respect (Samman) as the foundational values of relationship 15. Understanding the meaning of Vishwas; Difference between intention and competence 16. Understanding the meaning of Samman, Difference between respect and differentiation; the other salient values in relationship 17. Understanding the harmony in the society (society being an extension of family): Samadhan, Samridhi, Abhay, Sah-astitva as comprehensive Human Goals 18. Visualizing a universal harmonious order in society- Undivided Society (Akhand Samaj), Universal Order (Sarvabhaum Vyawastha )- from family to world family! - Practice Exercises and Case Studies will be taken up in Practice Sessions. UNIT 4: Understanding Harmony in the Nature and Existence - Whole existence as Co-existence 19. Understanding the harmony in the Nature 20. Interconnectedness and mutual fulfillment among the four orders of nature- recyclability and self-regulation in nature 21. Understanding Existence as Co-existence (Sah-astitva) of mutually interacting units in all-pervasive space 22. Holistic perception of harmony at all levels of existence - Practice Exercises and Case Studies will be taken up in Practice Sessions. UNIT 5: Implications of the above Holistic Understanding of Harmony on Professional Ethics 23. Natural acceptance of human values 24. Definitiveness of Ethical Human Conduct 25. Basis for Humanistic Education, Humanistic Constitution and Humanistic

Universal Order 26. Competence in professional ethics: a) Ability to utilize the professional competence universal human order

for augmenting

b) Ability to identify the scope and characteristics of people-friendly and

eco- friendly production systems, c) Ability to identify and develop appropriate technologies and management patterns for above production systems. 27. Case studies of typical holistic technologies, management models and production systems 28. Strategy for transition from the present state to Universal Human Order: a) At the level of individual: as socially and ecologically responsible engineers, technologists and managers b) At the level of society: as mutually enriching institutions and organizations

Reference Material The primary resource material for teaching this course consists of a. The text book

R.R Gaur, R Sangal, G P Bagaria, A foundation course in Human Values and professional Ethics, Excel books, New Delhi, 2010, ISBN 978-8-174-467812 b. The teacher’s manual

R.R Gaur, R Sangal, G P Bagaria, A foundation course in Human Values and professional Ethics – Teachers Manual, Excel books, New Delhi, 2010 c. A set of DVDs containing  Video of Teachers’ Orientation Program  PPTs of Lectures and Practice Sessions  Audio-visual material for use in the practice sessions

In addition, the following reference books may be found useful for supplementary reading in connection with different parts of the course: 1. B L Bajpai, 2004, Indian Ethos and Modern Management, New Royal

Book Co., Lucknow. Reprinted 2008.

2. PL Dhar, RR Gaur, 1990, Science and Humanism, Commonwealth Purblishers. 3. Sussan George, 1976, How the Other Half Dies, Penguin Press. Reprinted 4. 5. 6. 7. 8.

1986, 1991 Ivan Illich, 1974, Energy & Equity, The Trinity Press, Worcester, and HarperCollins, USA Donella H. Meadows, Dennis L. Meadows, Jorgen Randers, William W. Behrens III, 1972, limits to Growth, Club of Rome’s Report, Universe Books. Subhas Palekar, 2000, How to practice Natural Farming, Pracheen(Vaidik) Krishi Tantra Shodh, Amravati. A Nagraj, 1998, Jeevan Vidya ek Parichay, Divya Path Sansthan, Amarkantak. E.F. Schumacher, 1973, Small is Beautiful: a study of economics as if

people mattered, Blond & Briggs, Britain. 9. A.N. Tripathy, 2003, Human Values, New Age International Publishers.

NIT 3 Q. Define love. or How can you say that love is the complete value? Ans: Love is called the complete value since this is the feeling of relatedness to all human beings. It is the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings. The word love can refer to a variety of different feelings, states, and attitudes, ranging from generic pleasure ("I loved that meal") to intense interpersonal attraction ("I love my wife"). "Love" can also refer specifically to the ionate desire and intimacy of romantic love, to the sexual love of Eros (cf. Greek words for love), to the emotional closeness of familial love, or to the platonic love that defines friendship, to the profound oneness or devotion of religious love. This diversity of uses and meanings, combined with the complexity of the feelings involved, makes love unusually difficult to consistently define, even compared to other emotional states. This feeling or value is also called the complete value since this is the feeling of relatedness to all human beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings. The feeling of love leads to an undivided society, it starts from a family and slowly expands to the world family in the form of love. Q. What is meaning of justice in human relationships? How does it follow from family to world family? (UPTU 2009-10) or What is ‘justice’? What are its four elements? Is it a continuous or a temporary need? or What is justice? How does it lead to mutual happiness? (UPTU 2011 – 12) Ans: Justice is the recognition of values (the definite feelings) in relationship, their fulfilment, the right evaluation of the fulfilment resulting in mutual happiness. Justice concerns itself with the proper ordering of things and people within a society. There are four elements: Recognition of values, fulfilment, evaluation and mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the

hallmark of justice. And justice is essential in all relationships. Justice starts from family and slowly expands to the world family. The child gets the understanding of justice in the family. With this understanding, he goes out in the society and interacts with people. If the understanding of justice is ensured in the family, there will be justice in all the interactions we have in the world at large. If we do not understand the values in relationships, we are governed by our petty prejudices and conditionings. We may treat people as high or low based on their body (particular caste, or sex or race or tribe), on the basis of wealth one possesses or the belief systems that one follows. All this is source of injustice and leads to fragmented society while our natural acceptance is for an undivided society and universal human order. Having explored the harmony in the human beings, we are able to explore the harmony in the family. This enables us to understand the harmony at the level of society and nature/existence. And this is the way, the harmony in our living grows. We slowly get the competence to live in harmony with all human beings.

Q. How do we differentiate in relationships on the basis of body, physical facilities, or beliefs? What problems do we face because of such differentiation? or How have we differentiated people on the basis of body and beliefs? or What is the meaning of respect? How do we disrespect others due to lack of right understanding of this feeling? (UPTU 2010–11) or How do we come to differentiate between human beings on the basis of body? Explain. What are its consequences? (MTU 2011–12) ANS. Respect means accepting individuality and doing right evaluation (to be evaluated as I am). Our basis for respect today is largely quite contrary to our discussion above. Instead of respect being a basis of similarity or one of right evaluation, we have made it into something on the basis of which we differentiate i.e. by respecting you mean you

are doing something special, because you are special or have something special or are in some special position. Thus, all of us are running around seeking respect from one another by trying to become something special. Today, we are differentiating in the name of respect. We either differentiate people on the basis of their body, on the basis of their wealth and possessions or on the basis of their beliefs. There is no notion of respect in of right evaluation. Thus, there is no real feeling of relationship, only one of differentiation.

On the basis of body  Sex/gender: We ignore the fact that being male or female is an attribute of the body, and not an attribute at the level of ‘I’. And differentiate in giving respect on the basis of gender called male and females. In many countries, people even prefer a male child to a female child, and in some other societies, the other way round.  Race: If the person is of the same race as oneself, then we treat them differently. For example, we differentiate on the basis of skin colour – white, brown, black etc. or on the basis of whether the person is of Aryan race, Mongolian race etc. or on the basis of caste. Again here, we don’t do the evaluation on the basis of ‘I’, but on the basis of the body  Age: We have notions such as ‘one must respect elders’. There is no such notion as respect youngsters. Here, we see that we are again evaluating at the level of the body – age is related to the body, and not to ‘I’.  Physical strength: If someone is stronger, we again treat him/her differently. This is again at the level of the body. In fact, we think that we are respecting the other while it is fear; the fear that if we do not treat them like this, we will be harmed. On the basis of physical facilities  Wealth: We differentiate people because some have wealth than others. What we term as a “rich person” gets idolized. We don’t even bother to find out whether such people are feeling prosperous, or if they just have wealth. This way, we are overevaluating physical facilities first, which are just meant to fulfil the needs of the body, and then on this basis, we are wrongly identifying our relationship.  Post: We try to respect on the basis of a person’s position. The post is wrongly evaluated as the mark of a person’s excellence and differentiation sets in. The post is considered important either on the basis that it gives more physical facilities or on the basis that certain positions are assumed to be important. In our education, we are trained directly or indirectly to earn posts for us to fetch respect. On the basis of beliefs  ‘Isms’: ‘Ism’ means any belief in of a ‘thought-system’ that we have, or that we have adopted. There are also many modern ‘isms’ such as capitalism, socialism, communism, etc. The people following these sets of beliefs are called capitalists,

socialists, communists, and so on. The people that have adopted them or are following them have been exposed to them since childhood. Believing theirs to be the right belief. However, all beliefs, as we have seen are at the level of desires, thoughts and expectations (selections) in ‘I’. There is no definiteness at this level, and hence, this becomes a cause for differentiation.  Sects: People of one sect only consider those with a similar belief system to be their ‘own’ and worthy of respect. Following a particular tradition, or what we call as religion, becomes the basis of respect and disrespect in relationship. Q. ‘Discrimination leads to acrimony in relationships’. Explain. What problems are created when we discriminate? (UPTU 2010–11) or Explain the problems faced due to differentiation in relationship. Ans: Differentiation based on sex/gender: Issue of women’s rights, and women protesting and demanding for equality in education, in jobs, and in peoples’ representation. People are insecure and afraid of one another based on their gender. Differentiation based on race: there are many movements and protect against racial discrimination and demands for equality, racial attacks, movements against cast discrimination has people living in fear of such racism, racist attacks, casticism and discrimination. Differentiation based on age: Protests and movements demanding for equal rights for children on the one hand and for rights for elderly people on the other, generation gap Differentiation based on wealth: Class struggle and movements to do away with classdifferentiation. Many people suffering from a lack of self-esteem and some even committing suicide, Differentiation based on post: Protests against high handed government officials. At the level of the individual, leads to depression, etc. Differentiation based on ’isms: Fights, turmoil, terrorism and war, people converting from one Ism to another in order to be able to get more respect. Differentiation based on sects: Countless religions and sects and each sect has its own movement to ensure that there is no discrimination against people of their belief. Demands for special provisions in jobs and in education. Q. Difference between respect and differentiation. or What is the difference between respect and disrespect? Which of the two is naturally acceptable to you? (UPTU 2009-10, 2011–12) Ans: Difference between respect and differentiation

Respect

Differentiation

1. Respect is right evaluation.

1. Differentiation is lack of understanding of respect.

2. Respect for others is generated by the right evaluation and

2. This differentiation can take the form of:

understanding which leads to fulfilment in relationships. This further creates a sense of respect among people

o Gender bias o Generation gap o Caste struggle o Power play and domination o Communal violence o Clash of race, religion, etc. o class struggle, 3. This leads to the escalation in the problems of society which further lowers the respect shown to others in society.

.Q. What do you understand by trust? Differentiate between intention and competence with examples. or How do you differentiate between intention and competence, when you have to judge the other? Why is it important? or How do you differentiate between intention and competence when you have to judge the other? Why is it important? (MTU 2010–11) Ans: Trust or vishwas is the foundational value in relationship. “To be assured that each human being inherently wants oneself and the other to be happy and prosperous” is known as trust. Mutual trust is a shared belief that we can depend on each other to achieve a common purpose. Trust is the expectation of people that they can rely on our word. It is built through integrity and consistency in relationships. There are two aspects in trust: 1. Intention (wanting to – our natural acceptance) 2. Competence (being able to do) Both intention and competence are the aspects of trust. Intention is what one aspires for (our natural acceptance) and competence is the ability to fulfil the aspiration. In intention every human being wants to do what is right, only the competence may be lacking which needs to be developed through proper understanding and practice. But what we are doing today is that when we are judging ourself we are judging on the basis of our intention, whereas, when we are judging the other we are judging him on the basis of his competence. We trust our own intention while we are not ready to trust the others intention. It is the same for other as well. We find that while we look at our intention, we are sure of it, we are not sure of the other’s intention. We are actually seeing their competence, and making a conclusion on their intention. Hence, mistrust is born and we deny the relationship. We seldom look at our competence and other’s intention.

It is very important to differentiate between intention and competence. If we have trust on intention, we have a feeling of being related to the other and we start helping the other to improve his competence, if he does not have enough. Q. Enumerate some of the important values which lie at the base of good relationships. (UPTU 2010–11) or What are the foundational values of relationships? How can they be used to ensure strong and mutually relationships? or Name the values which are called as “foundation value” and “complete value”. Define both these values. (UPTU 2010–11) or List down the foundation value and the complete value in human relationship. Explain each with one example. (MTU 2011–12) Ans: There are certain basic and important values in maintaining relationship. These values, we all know, are the backbone of health and happy family relations. The feelings, emotions, sentiments and respect all are of real importance. These values lead to elimination of friction and establishment of total harmony in relationship on long term basis. Values that are important in any relationship are 1. Trust: Trust or vishwas is the foundational value in relationship. “To be assured that each human being inherently wants oneself and the other to be happy and prosperous.” If we have trust in the other, we are able to see the other as a relative and not as an adversary. 2. Respect: Respect means individuality. The sense of individuality is prime object. This is the first basic step towards respect (sammana). Once we realized that we are individual then only we can see our self different from others. In other words, respect means right evaluation, to be evaluated as I am. 3. Affection: Affection is the feeling of being related to the other. Affection comes when I recognize that we both want to make each other happy and both of us are similar. 4. Care: The feeling of care is the feeling to nurture and protect the body of our relative. Or in other words a state of mind in which one is troubled; worry, anxiety, or concern is called care. 5. Guidance: The feeling of ensuring right understanding and feelings in the other (my relative) is called guidance. We understand the need of self (‘I’) for right understanding and feelings. We also understand that the other is similar to me in his/her faculty of natural acceptance, desire of wanting continuous happiness and the program of living in harmony at all the four levels. 6. Reverence: The feeling of acceptance of excellence in the other is called reverence. When we see that the other has achieved this excellence- which means to understand and to live in harmony at all the levels of living ensuring continuity of happiness, we have a feeling of reverence for him/her.

7. Glory: Each one of us wants to live with continuous happiness and prosperity. Each one of us has the similar faculty of natural acceptance, has the same goal and program and we have the same potential to realize this. Glory is the feeling for someone who has made efforts for excellence. 8. Gratitude: Gratitude is the feeling of acceptance for those who have made efforts for my excellence. Gratitude is an emotion that occurs after people receive help, depending on how they interpret the situation. 9. Love: Love is the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal attachment or deep affection, as for a parent, child, or friend. This feeling or value is also called the complete value since this is the feeling of relatedness to all human beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings. The above mentioned values are the core of all relations. One has to follow all to gain on the day to day problems. These values are intrinsic and available in every person. We need to find out in ourselves and implement. Without implementation, one cannot think of a strong family relation. Q. “When we are assured of the intention of the other and find that the competence is lacking, we become a help to the other. When we doubt the intention of the other, we get into opposition.” Explain. or In our behaviour, we generally observe our intention and others’ lack of competence. Does it lead to mutual happiness? What is the alternative? Explain with the help of an example. (UPTU 2010–11) Ans: We trust our own intention while we are not ready to trust the other’s intention. It is the same for the others as well. They would also have the same answers as we, to the table above. While the other trusts his/her own intentions, he/she does not trust mine. Hence, mistrust is born and we deny the relationship. When we are judging our self we are judging on the basis of our intention, whereas, when we are judging the other we are judging him on the basis of his competence. We are sure in point 2 a) that we want to make the other happy, but in point 4 a) we are not sure that the other wants to make us happy. We find that while we look at our intention, we are sure of it, we are not sure of the other’s intention. We are actually seeing their competence, and making a conclusion on their intention, we say “I wanted to do well, but I could not”. But for the other, we say “He did not want to do well”. “Wanting to”, is the intention, “could not”, is the lack of competence. We can see that as we are not able to fulfil our intentions in of our competence at all times. It is the same for the other as well. We want to be related to the other, and we want the other to be related to us, irrespective of who this other is. If we have trust in the other, we are able to see the other as a relative and not as an adversary. We then become ready to become a help to the other. Intentions are always correct; it is only the competence that is lacking, which can be improved by right understanding. Q There is a common saying; if you trust everybody, people will take undue advantage of you.

or What is the basic error in this statement? Explain. (MTU 2011–12) Ans: The basic error is that if we trust everybody people will not take undue advantage of me. On the contrary, it gives us inner strength and we become far more effective in interacting with and “dealing with different people”. This is simply because, we already are sitting with the knowledge of what the person truly wants, truly intends, even though the person may not know this himself/herself! Hence, our ability to interact with people becomes far more effective and in the process, we don’t get hurt, we don’t get disturbed, we end up becoming an aid to the other. In other words, becoming aware, having the right understanding, living with the assurance in relationship does not mean becoming “stupid”! It only makes us, more competent. Further, what is being said here is that we have trust on the intention of everyone, but, when it comes to making a program with someone, I evaluate my competence, I evaluate his competence and make the program accordingly. This makes me more effective. Q. Write the program to attain comprehensive human goal. Give examples also. or What are the five dimensions of human endeavour in society conducive to ‘manaviya vyavastha’? or What are the five dimensions of Human Endeavour? How are they helpful in achieving the Comprehensive human goal? or What are the programs needed to achieve the comprehensive human goal? List and define each briefly. (MTU 2011–12) Ans: Comprehensive human goals are right understanding, prosperity, fearlessness and co-existence. Programs needed to achieve the comprehensive human goals are: 1. Education – Right Living (Siksha – Sanskar) 2. Health – Self Regulation (Svasthya – Sanyam) 3. Justice – Preservation (Nyaya – Suraksha) 4. Production – Work (Utpadan – Kriya) 5. Exchange – Storage (Vinimaya – Kosh) Education – Right Living: Education refers to understanding hormony at all four levels of living. While right living refers to commitment and preparedness to live in harmony at all four levels of living. Health – Self Regulation: Sanyama refers to a feeling of responsibility for nurturing, protecting and rightly utilizing the body. When the body is fit to act according to the

needs of the self (‘I’), and, there is harmony among the parts of the body, it is referred to as health or svasthya. Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human beings, while preservation (suraksha) refers to harmony in the relationship between human being and the rest of nature. Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities between the of the society, while storage (kosa) refers to the storage of physical facilities that is left after fulfilling the needs of the family. We can now see how these five dimensions of humanistic society are able to ensure the human goal: Education – Right living

leads to

Right understanding

 Having the process of education and right living leads to right understanding in the individual. Health – Self-regulation

leads to

Prosperity

 Having the program for health and sanyam leads to well-being of the body, nad identification of need for physical facilities which along with production ensures feeling of prosperity in the family. Justice – Preservation existence (respectively)

leads

to

Fearlessness

and

Co-

 Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values like Trust, Respect, etc leads to fearlessness in society, while Suraksha of nature – via enrichment, protection and right utilization leads to co-existence in nature. Production – Work

leads to

Prosperity and Co-existence

 Production and work are for physical facilities, and this leads to a feeling of prosperity in the family. Production is done in harmony with nature, and hence, this also leads to co-existence with nature. Exchange – Storage

leads to

Prosperity and Fearlessness

 When we store and exchange for mutual fulfilment and not for exploitation, then it leads to fearlessness (trust) in society. Q. Explain the comprehensive human goal. How does fearlessness follow from right understanding and prosperity? (UPTU 2009-10) or What do you mean by comprehensive human goal? Explain. How is it related to your goal in life? (MTU 2011–12) Ans: In order to facilitate the fulfilment of the basic aspirations of all human beings in the society, the following human goal needs to be understood in a comprehensive manner:

1. When one does not have the right understanding, one remains disturbed and also acts in a manner so as to create disharmony with other human being as well as with rest of nature. 2. Prosperity in the family means that the family is able to identify its needs and is able to produce/ achieve more than its requirements. 3. Trust in society means every member of society feels related to everyone else and therefore there is trust and fearlessness. 4. Co-existence in nature means there is a relationship and complementarity among all the entities in nature including human beings. Abhaya means fearlessness; it is a permanent state where there is no question of ever experiencing any fear. A person with abhaya is continuously aware in his own reality; for him to become subject to fear would be impossible. We should not consider this quality of abhaya as just the absence of fear. The fearlessness in the society begins from the individual. We need to ensure right understanding in the individual as the foundation of harmony in the society. With right understanding, the need for physical facilities in the family can be ascertained. By assessing our needs correctly and by producing more than required the family can be prosperous. Assurance of right understanding in the individuals and prosperity in the families, understanding of human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will naturally follow. Thus the state of absence of fear at society level will only be achieved when we have right understanding at individual level and prosperity at the level of family. Q. Right understanding in the individuals is the basis for harmony in the family, which is the building block for harmony in the society. Give your comments. Ans: Right understanding in the individuals is the basis for harmony in the family, which is the building block for harmony in the society. 1. The harmony in the society begins from the individual. We need to ensure right understanding in the individual as the foundation of harmony in the society. 2. With right understanding, the need for physical facilities in the family can be ascertained. By assessing our needs correctly and by producing more than required the family can be prosperous.

3. Assurance of right understanding in the individuals and prosperity in the families, understanding of human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will naturally follow. 4. When human beings with right understanding interact with nature, it will be in consonance with the coexistence and will be mutually enriching. We may also understand it in the following sequence. 1. Right understanding  2. Prosperity  3. Fearlessness (trust)  4. Co-existence Q. Explain how production activities can be enriching to all the orders of nature. Give any two examples. (UPTU 2009-10) Ans: In nature, there are four different kinds of entities. One of entity includes materials, the other kind is plants, herbs, etc., the third kind has animals and birds and the fourth kind includes human beings. When we look at their interrelationship, we find that the materials, plants and animals are enriching for the others including human beings. There is cyclic and enriching process in nature, and based on this process production is naturally taking place in the nature. Humans only have to understand this feature of nature. The purpose of science and technology is to facilitate the cyclic processes in nature and make human beings more and more fulfilling to the other entities. But we will find that human beings are neither enriching (fulfilling) for humans nor for the other three kinds of entities. If only we understand the processes in nature, we can design our production systems through application of science and technology in such a way that this fulfilment is better ensured, rather than disturbing it.