“Without education alone, a nation cannot arise (or rise)
A nation cannot truly rise or develop without education because education
is the foundation of progress. It shapes people’s thinking, skills, and
values, which are essential for national growth.
First, education creates skilled human resources. Doctors, engineers,
teachers, scientists, and administrators are all products of education.
Without educated citizens, a nation cannot build industries, improve
technology, or provide quality services. An uneducated population limits
productivity and slows economic development.
Second, education promotes good governance and democracy. Educated citizens
understand their rights and responsibilities. They can question injustice,
choose good leaders, and participate meaningfully in national
decision-making. Without education, people are more vulnerable to
manipulation, corruption, and poor leadership, which weakens a nation.
Third, education encourages social development and unity. It teaches
tolerance, discipline, and respect for diversity. Education reduces social
problems like crime, poverty, and inequality by creating awareness and
opportunities. A society without education often struggles with
superstition, conflict, and backward traditions.
Finally, education drives innovation and national competitiveness. In a
globalized world, nations compete through knowledge, research, and
creativity. Countries that invest in education advance faster, while those
that neglect it remain dependent on others.
Education is not the only factor in nation-building, but without education,
no nation can truly rise. It is the backbone of economic growth, political
stability, and social progress. A nation that ignores education risks
stagnation and decline.
Kerala has achieved high levels of literacy and education, but
economic advancement requires more than education alone. Kerala’s education
system has focused mainly on general education and social awareness rather
than technical and industrial training. The state also faces geographical
limitations such as limited land availability and environmental
sensitivity, which restrict large-scale industrial development. In
addition, strong labor unions and higher wage expectations sometimes
discourage private investment. A large number of educated Keralites migrate
to other states and foreign countries in search of better employment,
leading to a brain drain. This means that the benefits of education are not
fully used within the state. On the other hand, some less-educated states
have focused more on manufacturing, infrastructure, and industrial
investment. However, Kerala performs better than most states in health,
life expectancy, and overall human development. Thus, Kerala proves that
education improves quality of life, but economic growth also needs
industrial and policy support.
“Why Education Does Not Automatically Lead to Good Economics”
We are often told a simple story:
Get educated, and economic prosperity will follow.
More colleges, more degrees, more growth.
But today, I want to question this assumption.
Education does not automatically correlate with good economics.
This statement may sound uncomfortable—but it is necessary.
Education Raises Potential, Not Guaranteed Outcomes
Education gives us knowledge, credentials, and confidence.
But economics depends on productivity, opportunity, and institutions.
Across the world—and especially in developing countries—we see:
Highly educated youth who are unemployed or underemployed
Degrees that do not match job requirements
Rising frustration despite years of schooling
If education alone created prosperity, graduate unemployment would not
exist.
The Problem of Degree-Centered Thinking
We have slowly confused education with certificates.
Degrees multiply, but skills often do not.
Jobs demand experience, adaptability, and problem-solving—while many
educations systems reward memorization.
As a result:
Education becomes inflationary
Degrees lose economic value
Youth feel betrayed by a system that promised success
Education that does not translate into real capability cannot sustain a
strong economy.
Institutions Matter More Than Classrooms Alone
Economists point out that strong economies depend on:
Rule of law
Innovation
Entrepreneurship
Efficient markets
Without these:
Educated people migrate
Talent is wasted
Knowledge remains unused
History gives us clear examples:
Societies with brilliant scholars but weak institutions failed to convert
learning into prosperity.
Swami Vivekananda Saw This Clearly
Long before modern economists, Swami Vivekananda warned us:
“Education which does not help the common mass of people to equip
themselves for the struggle for life is not education.”
He did not reject education—he rejected empty education.
He believed true education must:
Build character
Create strength
Enable self-reliance
In today’s language, Vivekananda argued for productive human capital, not
mere certification.
When Education Does Support Good Economics
Let me be clear:
This is not an argument against education.
Education contributes to good economics only when:
It aligns with industry and innovation
It values skills along with theory
It encourages entrepreneurship and creativity
It is supported by strong institutions
When education meets opportunity, economics flourishes.
Education is necessary, but it is not sufficient.
A nation does not grow rich simply by producing graduates.
It grows when education becomes useful, relevant, and empowering.
As students, our task is not just to earn degrees, but to develop:
Skills that create value
Minds that think independently
*Courage to build, not just apply*
Only then will education truly correlate with good economics.
Hence even without education any nation may advance; but with proper
fame of minds and thought process applying all together, and sponging on
Govt and companies but throwing their real worth contributions alone nation
becomes colorful in economics.
K RAJARAM IRS 24126
On Fri, 23 Jan 2026 at 19:02, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar**The Medium of Education*
>
>
>
> *Once education was, for enlightenment. The method and medium of education
> was concentration, meditation, breathing to smell sense and understand and
> reach enlightenment by being able to emotionally get enchanted by the
> ultimate Brahman or creation. Understanding was feeling the subject matter.*
>
> *Today education is through a language, a 3D language (English, Telugu,
> Tamil, Kannada, Malayalam etc) as medium and the method is mathematical
> reductionism. It is the exclusive domain of the 3D shape designing
> machine-the mind, where all hormones, the seats of feelings are completely
> excluded. It is non hormonal, mechanical, mathematics oriented, and
> feelingless loyalty to Rene Descartes, according to whom, God entered the
> human beings at the pineal gland. This mechanized education completely
> ostracized the feeling and understanding based partnership with nature as
> education.*
>
> *The entire education is divided into manorial estates called faculties,
> in various universities, the manorial lords, having the power of
> designating students as brilliant or in damning for life by the award of a
> low grade. The manors or faculties guard their borders, very jealously, all
> of which strive to prove that they are 100% extensions of industries, in
> supplying employees.*
>
> *Gone is the education where all students collectively felt the subject
> matter and achieved the collective understanding harmonizing themselves
> with nature. In fact their internal hormonal and nervous systems harmonized
> with nature in all its manifestations in automatic symbiotic rhythm.*
>
> *The meaning of the Word College is combined learning, by emotional
> tuning. But that meaning is gone.*
>
> *Today a college means only an organization that gives training for
> employments in industries or firms. They are workshops for trainees.*
>
> *Gradually even the faculties of Philosophy,para normal studies etc have
> been completely removed from most universities, and even among those
> universities where they have not been formally discontinued they are
> limping anaemically.*
>
> *What was normal and natural during the days of spiritual education, today
> has become supernatural and for the atheists bogus.*
>
> *And every course today, trains the students for some economic activity,
> with no concern for the destruction of nature, the trained students cause.*
>
> *YM Sarma*
>
> *Chat GPT*
>
> Thanks for sharing this—there’s a lot of depth and pain in it, and it’s
> clearly written from long reflection rather than quick opinion.
>
> Here’s how I see it, engaging with your ideas rather than just agreeing or
> dismissing them.
>
> *Where your critique is powerful*
>
> You’re absolutely right in identifying a *shift in the purpose of
> education*.
>
> - Earlier systems of learning (especially in Indian spiritual
> traditions) were aimed at *inner transformation*: clarity of
> perception, harmony with nature, emotional and ethical refinement.
> - Understanding was not abstract or symbolic; it was *embodied*—felt
> in breath, attention, emotion, and lived experience.
> - Knowledge wasn’t fragmented. The learner, the subject, and nature
> were part of a *single continuum*.
>
> Modern education, by contrast, is:
>
> - *Language-bound and symbolic*, meaning reality is mediated through
> words and formulas rather than lived experience.
> - *Reductionist*, breaking wholes into parts, often losing meaning in
> the process.
> - *Instrumental*, valuing knowledge primarily for economic utility.
>
> Your point that education has become “non-hormonal” is striking and
> original. In neuroscience terms, modern pedagogy overactivates the
> *neocortex* (analysis, abstraction) while neglecting the *limbic system*
> (emotion, meaning, value). That imbalance is real, and it shows up as
> alienation, burnout, and ecological indifference.
>
> *On Descartes and mechanization*
>
> You’re also right to trace this to *Cartesian dualism*.
>
> The split between:
>
> - mind vs body
> - reason vs feeling
> - human vs nature
>
> laid the philosophical groundwork for education that treats learners as
> *thinking
> machines*, not living organisms embedded in ecosystems.
>
> However, I’d nuance one thing: Descartes didn’t *intend* to erase
> feeling—he simply privileged certainty over wisdom. But the legacy of that
> choice has indeed been a *feeling-starved intellectual culture*.
>
> *Faculties as “manorial estates”*
>
> This is one of your strongest metaphors.
>
> Universities today often function like:
>
> - feudal territories guarding disciplinary borders,
> - hierarchies where grades become lifelong verdicts,
> - institutions measured by how efficiently they feed industry.
>
> The tragedy is that *interdisciplinary, ecological, and philosophical
> thinking*—the very modes needed to face climate collapse and ethical
> crises—are structurally discouraged.
>
> *On “college” as combined learning*
>
> Etymologically and philosophically, you’re right: learning was once
> *collective
> resonance*, not individual competition.
>
> Modern education emphasizes:
>
> - ranking over relationship,
> - credentials over comprehension,
> - employability over wisdom.
>
> In that sense, many colleges have indeed become *training depots*, not
> spaces of shared awakening.
>
> *Where I gently push back*
>
> While I agree with the diagnosis, I’d offer two cautions:
>
> 1. *The past wasn’t universally enlightened*
> Spiritual education was often limited to elites and excluded many by
> caste, gender, or geography. We shouldn’t romanticize it uncritically.
> 2. *Modern tools aren’t inherently dead*
> Mathematics, language, and analysis are not the enemy. The problem is
> *exclusivity*, not existence. When feeling, ethics, and ecology are
> removed, these tools become destructive.
>
> *A synthesis, not a return*
>
> The future of education, in my view, is not a rejection of modernity but a
> *re-integration*:
>
> - Analytical rigor *with* emotional intelligence
> - Scientific method *with* ecological humility
> - Professional skills *with* ethical and spiritual grounding
>
> Some emerging fields—contemplative education, ecological psychology,
> embodied cognition—are quietly trying to restore what you describe, though
> they remain marginal.
>
> *Final thought*
>
> Your essay reads less like nostalgia and more like a *warning*:
>
> A civilization that educates without feeling will act without conscience.
>
> That warning feels urgently relevant today.
>
> If you’d like, I can:
>
> - help refine this into a publishable essay,
> - offer counter-arguments from contemporary educators,
> - or explore concrete models of education that actually embody the
> harmony you describe.
>
> Just say the word.
>
>
>
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