GS Notes

Ethics Notes 05

17 min read

IMPACT OF SOCIAL MEDIA

  • POSITIVE IMPACTS

    • Platform for Constructive Dissent: Social media platforms like Twitter, Facebook, and YouTube have democratized the public sphere, allowing citizens to voice dissent against government policies and actions. This functions as a digital ‘agora’ or public square. For instance, the anti-corruption movement in India in 2011, led by Anna Hazare, was significantly amplified through social media. Scholar Manuel Castells in his work “Networks of Outrage and Hope: Social Movements in the Internet Age” (2012) argues that these platforms facilitate spontaneous, leaderless movements that can challenge established power structures.
    • Strengthening Democracy through Accountability and Transparency: Governments now use social media and websites to disseminate information, thereby enhancing transparency. The public availability of progress reports of schemes like the Swachh Bharat Mission or PM-KISAN on official dashboards holds the executive accountable. This aligns with the principles of Good Governance, where information accessibility is key. The MyGov.in platform is a prime example of leveraging technology for this purpose.
    • Promoting Participative Democracy: Social media enables direct interaction between citizens and their elected representatives, fostering a more engaged and participative democracy. Ministers and government departments often use platforms like Twitter to respond to public grievances and solicit feedback. This creates a semblance of a continuous dialogue, moving beyond the five-year election cycle.
    • Voice for the Voiceless: It empowers marginalized communities and individuals to highlight issues that are often ignored by mainstream media. The MeToo movement gained momentum globally through social media, bringing stories of sexual harassment to the forefront. Similarly, movements like BlackLivesMatter utilized these platforms to mobilize and raise awareness on a global scale. In India, citizen journalism through mobile phones has often brought attention to local issues of administrative apathy or corruption.
    • Establishing Government Legitimacy: A government can effectively use social media to communicate the rationale behind its policies and programs, thereby building public trust and acceptance. Live addresses by the Prime Minister, infographics explaining complex policies like the Goods and Services Tax (GST), and success stories of government schemes shared online all contribute to creating a narrative that legitimizes government action.
    • Crowdsourcing for Efficient Policy-Making: Social media serves as a vast repository of public opinion that can be tapped for policy inputs. The government’s decision to place the draft of the Uniform Civil Code (UCC) for public consultation on various platforms is a contemporary example. This process of e-consultation can lead to more inclusive and effective policies that reflect the will of the people.

  • NEGATIVE IMPACTS

    • Propaganda and Misinformation: The architecture of social media, driven by algorithms that favour engagement, facilitates the rapid spread of fake news, propaganda, and hate speech. This can manipulate public opinion, incite violence, and create social unrest. The 2013 Muzaffarnagar riots in India were reportedly exacerbated by a fake video circulated on social media. The concept of ‘echo chambers’ and ‘filter bubbles’, popularized by Eli Pariser in his book “The Filter Bubble” (2011), explains how users are shown content that reinforces their existing biases, making them susceptible to misinformation.
    • Facilitation of Identity Politics: Social media can be used to mobilize people along narrow identity lines such as caste, religion, or ethnicity. While this can be empowering, it becomes a threat to democracy when it promotes chauvinism and ‘othering’. The ‘casteisation of politics’, where political discourse is dominated by caste identities, can be amplified online, leading to social fragmentation rather than constitutional unity.
    • Spread of Divisive and Emotionally Charged Content: The viral nature of social media content often prioritizes emotional appeal over factual accuracy. Divisive content, especially on sensitive issues like religion or inter-state disputes, can polarize society and threaten democratic stability. This is often used strategically by political actors to polarize the electorate, a phenomenon known as ‘affective polarization’.

  • WAY FORWARD

    • Presenting Objective Truth: Promoting media literacy and critical thinking skills among citizens is crucial. Platforms and civil society must work to prioritize and verify objective information, reducing the visibility of biased or unverified content.
    • Fact-Checking Mechanisms: Independent, credible fact-checking organizations (e.g., Alt News, BOOM Live in India) play a vital role. Social media companies must integrate and support these services more robustly to flag and limit the spread of misinformation.
    • Sharing Opinions with Consideration: Fostering a culture of responsible online discourse. This involves individuals taking responsibility for the content they share, avoiding inflammatory language, and engaging in respectful debate. This is a matter of cultivating ‘digital citizenship’.
    • Exercising Caution with Sensitive Issues: Users, influencers, and public figures must exercise extreme caution when discussing sensitive topics. A nuanced and empathetic approach is required to prevent the escalation of social tensions. Regulations like the Information Technology (Intermediary Guidelines and Digital Media Ethics Code) Rules, 2021 in India are attempts by the state to enforce such caution, though they remain debated.

RELIGION AS AN AGENCY OF SOCIALIZATION

  • Definition: The definition provided, “a unified system of beliefs and practices related to sacred things, which binds people into one moral community,” is a direct articulation from the seminal work of French sociologist Émile Durkheim in his book “The Elementary Forms of the Religious Life” (1912). Durkheim argued that in worshipping the sacred, society is inadvertently worshipping itself, thereby reinforcing social norms and collective consciousness.

  • Influence on Socialization:

    • Group Solidarity and Cohesion: Religion fosters a sense of community through shared rituals, festivals, and traditions. Festivals like Diwali, Eid, or Christmas are not just religious events but also social occasions that reinforce family and community bonds. This functionalist perspective, championed by sociologists like Talcott Parsons, sees religion as an institution that contributes to social order and stability.
    • Sense of Belongingness: Religion provides individuals with a strong social identity and a sense of belonging to a group that transcends immediate family or locality. This can be a powerful source of comfort and support, especially in times of personal crisis or social alienation.
    • Shaping Life Goals: Religious and philosophical traditions offer teleological frameworks—explanations of life’s ultimate purpose. In Jainism, the path to Kaivalya (omniscience or absolute knowledge) involves rigorous asceticism. In Hinduism, the Purusharthas (Dharma, Artha, Kama, Moksha) provide a comprehensive blueprint for a fulfilling life, with Moksha (liberation) being the ultimate goal, achievable through paths like Jnana Marga (path of knowledge).
    • Framework for Managing Misery: Religion offers solace and meaning in the face of suffering, frustration, and death. The concept of divine will, karma (in Eastern religions), or predestination (in some Abrahamic traditions) helps individuals make sense of seemingly random and painful life events, providing psychological resilience. Max Weber, in his work on theodicy, explored how religions provide explanations for suffering.
    • Answering Unanswered Questions: While science has explained much about the physical world, existential questions about life, death, and consciousness remain profound mysteries for many. Religion provides answers and frameworks for these ultimate questions. The rise of ‘Godmen’ and new religious movements, even among the educated and affluent, can be seen as a response to a ‘spiritual deprivation’ in a highly materialistic and rationalized world.
    • Constitutional Values and Religious Tenets: Many core values enshrined in the Indian Constitution, such as justice, liberty, equality, and fraternity, have deep roots in the ethical teachings of various religions. The concept of ‘Sarva Dharma Sama Bhava’ (equality of all religions) reflects this synthesis. Concepts like Zakat in Islam (charity), Seva in Sikhism (selfless service), and Karuna in Buddhism (compassion) all resonate with the constitutional ideal of fraternity.
    • Awakening Moral Sensibility: Throughout history, leaders have drawn upon religious values to mobilize people for social and political change. Mahatma Gandhi masterfully integrated religious concepts like Ram Rajya (an ideal state of governance), Ahimsa (non-violence, a key tenet in Jainism, Buddhism, and Hinduism), and fasting into the Indian independence movement to awaken the nation’s moral conscience.
    • Coping with Dysfunctional Influences: Religion can act as a form of social control, discouraging deviant behaviour. Teachings against greed, substance abuse, and dishonesty can provide individuals with a moral compass to navigate societal ills like corruption, drug abuse, and alcoholism. Rehabilitation centers like those run by Alcoholics Anonymous often incorporate a spiritual dimension in their recovery programs.

  • TEACHINGS OF BHAGAVAD GITA

    • Sthitaprajna (Emotionally Stable Person): Chapter 2 of the Gita describes a Sthitaprajna as one who is free from attachment, fear, and anger; whose mind is steady and untroubled by dualities like pleasure and pain, success and failure. This is the ideal of emotional intelligence, crucial for a civil servant who must make impartial decisions under pressure.
    • Philosophy of Nishkama Karma (Selfless Action): This is a central tenet of the Gita (Chapter 2, Verse 47: “Karmanyevadhikaraste Ma Phaleshu Kadachana”). It advocates performing one’s duty without attachment to the results. For an administrator, this means focusing on public service as a duty (dharma) itself, rather than seeking personal gain, praise, or promotion. It promotes objectivity and integrity.
    • Prioritise Right over Pleasant (Shreyas over Preyas): The Katha Upanishad, and the Gita by extension, distinguishes between Preyas (the pleasant, which gives immediate gratification) and Shreyas (the right/good, which leads to long-term well-being). In an age of consumerism, instant gratification (e.g., addiction to gadgets, fast food), this teaching advocates for choices based on ethical principles and long-term benefit, a key challenge in both personal life and public policy.
    • Never Give Up on Yourself (Endure Amidst Adversities): The Gita is a dialogue delivered on a battlefield, urging Arjuna to fight against overwhelming odds. This message of resilience is exemplified by figures like Arunima Sinha, the first female amputee to climb Mount Everest, or E. Sreedharan (“Metro Man”), who overcame numerous bureaucratic and technical hurdles to execute the Delhi Metro project.
    • Value Your Blessings (Gratitude): The Gita encourages an attitude of contentment and gratitude. In the current context of social media, which often fuels social comparison and a sense of ‘relative deprivation’ by showcasing curated, idealized lives, this teaching is a powerful antidote to envy and unhappiness. It promotes psychological well-being.
    • Being Good is a Reward in Itself: This aligns with the deontological ethics of Immanuel Kant, who argued that moral actions are ends in themselves. The Gita posits that adherence to values like truth (satya), patience (dhairya), humility (vinamrata), and integrity is intrinsically rewarding and constitutes a virtuous life, irrespective of external outcomes.
    • Negative Attitude as the Root Cause of Problems: The Gita emphasizes the power of the mind and attitude. Arjuna’s initial despair stems from his own mind’s attachments and fears. The saying “Attitude determines your altitude” reflects the principle that our perception and response to a situation, rather than the situation itself, define the outcome.

ATTITUDE

  • Definition and Nature: An attitude is a psychological construct, a mental and emotional entity that inheres in, or characterizes, a person. It is an individual’s predisposition to evaluate a particular object (a person, place, thing, or idea) in a particular way. The definition as a “readiness of the psyche to act or react” was famously articulated by psychologist Gordon Allport (1935), who called attitude the most distinctive and indispensable concept in contemporary social psychology.

  • Formation: Attitudes are not innate; they are learned and acquired through experience and socialization. This can occur through:

    1. Direct Experience: Personal interactions with an object or person.
    2. Social Learning/Observation: Watching the behaviour of parents, peers, and media figures.
    3. Classical and Operant Conditioning: Associating an object with positive or negative experiences.

  • FEATURES OF ATTITUDE

    • Long-lasting: Once formed, attitudes are relatively stable and enduring over time, though they can be changed.
    • Learnt: They are acquired through the process of socialization from family, school, peer groups, and media.
    • Functional: Attitudes serve psychological needs for the individual. Psychologist Daniel Katz (1960) proposed a functionalist theory, suggesting attitudes can be:
      • Utilitarian: Helping us gain rewards and avoid punishments.
      • Knowledge: Helping us understand and structure our world.
      • Ego-Defensive: Protecting our self-esteem.
      • Value-Expressive: Allowing us to express our core values.
    • Communicated: Attitudes are expressed through verbal and non-verbal cues, including language, tone of voice, and body language.
    • Principle of Consistency: Individuals strive for consistency between their attitudes and between their attitudes and behaviour. Cognitive dissonance theory, proposed by Leon Festinger (1957), explains the mental discomfort experienced when holding conflicting attitudes or when behaviour contradicts attitudes.
    • Subjective: Attitudes are inherently personal evaluations and can vary widely among individuals even towards the same object.

  • COMPONENTS OF ATTITUDE (ABC Model)

    • Cognitive Component (Belief): This involves a person’s belief/knowledge/opinions about an attitude object. For example, the belief that “All snakes are dangerous.”
    • Affective Component (Emotion): This involves a person’s feelings or emotions about the attitude object. For example, the feeling of fear when one sees a snake.
    • Behavioural (Conative) Tendency: This consists of a person’s predisposition to act in a particular way toward an attitude object. For example, the tendency to run away or scream upon seeing a snake.
    • These three components are often interrelated. A change in one component can lead to changes in the others.

PREJUDICE

  • Definition: Prejudice is a preconceived negative judgment or attitude toward a person or group, formed without just grounds or before sufficient knowledge. It is based on a stereotype, which is an overgeneralized and often inaccurate belief about a group. Prejudice primarily involves the cognitive (stereotype) and affective (dislike, hatred) components of attitude.

  • Prejudice and Discrimination: While prejudice is an attitude, discrimination is the behavioural component—the unjust treatment of a person based on the group to which they belong. A person can be prejudiced but not discriminate due to social pressure or legal constraints. For instance, an employer might hold prejudiced views against a certain community but will not discriminate in hiring due to anti-discrimination laws.

  • Historical and Contemporary Examples:

    • Apartheid in South Africa (1948-1994): A system of institutionalized racial segregation and discrimination, built on the prejudice that the white minority was superior to the black majority.
    • The Holocaust in Nazi Germany (1941-1945): The systematic persecution and genocide of six million European Jews, fueled by intense anti-Semitic prejudice and stereotypes.
    • Untouchability in India: A deeply entrenched form of caste-based prejudice and discrimination against Dalit communities, considering them ‘polluted’. Despite being abolished by Article 17 of the Indian Constitution, its social manifestations persist.
    • Discrimination against LGBTQ+ Community: Prejudice based on non-normative gender identities and sexual orientations leads to social ostracism, violence, and discrimination in employment and housing, as highlighted in the Supreme Court’s judgment in Navtej Singh Johar v. Union of India (2018).

  • Strategies to Change Prejudice:

    • Knowing the Root Cause: Understanding how prejudices are formed is the first step. For example, cinematic portrayals of African nationals as drug peddlers in some Indian films can create and reinforce negative stereotypes. Addressing these sources in media and education is crucial.
    • Minimizing Learning Opportunities:
      • Education: Promoting an inclusive curriculum that teaches tolerance, diversity, and the history of different cultures.
      • Information: Spreading accurate information to counter stereotypes.
      • Cultural Integration: The Bezbaruah Committee (2014), formed after attacks on people from North-East India, recommended measures to enhance cultural integration, including curriculum changes and using sports to bridge cultural gaps.
    • Direct Communication (Contact Hypothesis): Proposed by Gordon Allport (1954), the contact hypothesis suggests that interpersonal contact is one of the most effective ways to reduce prejudice between majority and minority group members, especially when they work together towards a common goal. Organizing inter-caste community lunches (sahbhoj) or inter-faith dialogues are practical applications.
    • De-emphasising Narrow Social Identity: Promoting a superordinate identity, such as ‘Indian’ or ‘human’, over narrow in-group identities (caste, religion). This aligns with the concept of ‘fraternity’ in the Preamble of the Indian Constitution.
    • Discouraging Negative Behaviour among Victims: Sometimes, victims of prejudice may internalize stereotypes or react with hostility, which can unfortunately reinforce the prejudiced person’s beliefs (a self-fulfilling prophecy). Providing support and empowerment to victim groups can help break this vicious cycle.

Prelims Pointers

  • Sthitapragnya: A term from the Bhagavad Gita referring to a person of steady wisdom or an emotionally stable individual.
  • Nishkama Karma: A central concept in the Bhagavad Gita advocating action without attachment to the results.
  • ABC Model of Attitude: An attitude has three components: Affective (feelings), Behavioural (tendency to act), and Cognitive (beliefs).
  • Gordon Allport (1935): Defined attitude as a “mental and neural state of readiness, organized through experience, exerting a directive or dynamic influence upon the individual’s response to all objects and situations with which it is related.”
  • Prejudice: A negative attitude towards a group, based on a stereotype.
  • Discrimination: The behavioural expression of prejudice; unequal treatment of individuals based on their group membership.
  • Stereotype: An oversimplified and generalized belief about a particular group of people.
  • Émile Durkheim: A French sociologist who defined religion as a “unified system of beliefs and practices related to sacred things.” His work is central to the functionalist perspective of religion.
  • Bezbaruah Committee (2014): Constituted by the Ministry of Home Affairs to suggest remedial measures to address the concerns of people from the North-Eastern states.
  • Cognitive Dissonance: A theory by Leon Festinger (1957) that describes the mental discomfort from holding conflicting beliefs or attitudes, or when one’s behaviour conflicts with one’s beliefs.
  • Contact Hypothesis: The principle that direct contact between members of different groups can reduce prejudice under certain conditions.
  • Filter Bubble: A state of intellectual isolation that can result from personalized searches when an algorithm selectively guesses what information a user would like to see. The term was coined by Eli Pariser.

Mains Insights

  • Social Media: A Double-Edged Sword for Democracy (GS-II/IV)

    • Empowerment Narrative: Social media has undeniably empowered citizens, created new avenues for political participation, and increased government accountability. It acts as a check on traditional power structures, including mainstream media and the state.
    • Erosion Narrative: Conversely, it is a potent tool for spreading misinformation, hate speech, and propaganda. This can polarize society, manipulate democratic outcomes (e.g., allegations against Cambridge Analytica), and lead to the erosion of social trust and rational public discourse.
    • Ethical Dilemma for Civil Servants: A civil servant must navigate this landscape by using social media for transparent governance and grievance redressal while being vigilant against its misuse. The challenge is to balance freedom of expression with the need to curb hate speech and fake news without resorting to censorship.

  • Role of Religion in a Modern, Secular State (GS-I/IV)

    • Source of Values vs. Source of Conflict: Religion has historically been a primary source of ethical values, social cohesion, and moral guidance for society. Many constitutional values have religious underpinnings. However, when religion is politicized, it becomes a source of identity-based conflict, communalism, and extremism, challenging the secular fabric of the state.
    • Relevance in Administration: An administrator needs to understand the deep-seated influence of religion on societal norms and behaviour. A culturally sensitive approach is required for policy implementation. The challenge is to uphold the principle of secularism (treating all religions equally) while leveraging the positive, ethical teachings of all religions to promote social harmony and ethical conduct.

  • Attitude, Prejudice, and Public Service (GS-IV)

    • Foundational Values: An impartial, objective, and empathetic attitude is foundational for a civil servant. Prejudices based on caste, religion, gender, or region are antithetical to the constitutional values of equality and justice and can lead to discriminatory public service delivery.
    • Changing Prejudices: Changing deep-seated societal prejudices is a long-term goal that requires more than just laws. It involves education, awareness campaigns, and behavioural interventions. A civil servant can act as a catalyst for this change by leading through example (e.g., promoting inter-caste dining in their jurisdiction) and ensuring fair implementation of affirmative action policies.
    • Attitude-Behaviour Link: The link between attitude and behaviour is not always direct. A person may hold a prejudice (attitude) but may not discriminate (behaviour) due to legal or social constraints. The aim of ethical training for civil servants is not just to control behaviour but to fundamentally change prejudiced attitudes to ensure that their actions are driven by an intrinsic commitment to public service values.

  • Applying Philosophical Teachings in Governance (GS-IV)

    • Gita’s Relevance: Teachings like Nishkama Karma and the concept of Sthitaprajna are not just abstract philosophical ideals but practical guides for ethical governance.
    • Nishkama Karma in Action: It provides a framework for performing one’s duty with integrity and objectivity, insulated from political pressure or personal temptations. It promotes a service-oriented mindset over a power-oriented one.
    • Sthitaprajna as an Ideal for Administrators: A civil servant constantly faces high-pressure situations, ethical dilemmas, and public scrutiny. The ability to remain calm, rational, and emotionally stable is crucial for effective and impartial decision-making. This ideal of emotional intelligence is a key attribute for leadership in public administration.

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