Who considered exclusive nationalism to be an evil?
(2) Rabindranath Tagore
The concept of nationalism played a significant role during India's struggle for independence. However, different leaders held varying perspectives on what nationalism truly meant and how it should manifest. The question asks about who considered exclusive nationalism to be an evil.
Exclusive nationalism can be understood as a form of nationalism that emphasizes the interests of one's own nation above all else, often leading to isolation, hostility towards other nations or groups, and a narrow, sometimes aggressive, sense of national identity.
Rabindranath Tagore, a Nobel laureate and polymath, was a strong critic of this narrow, exclusive form of nationalism. While he loved India and supported its freedom, he believed that placing the nation above humanity and universal values was dangerous. Tagore argued that Western-style nationalism, focused on state power and mechanical organization, often suppressed the individual spirit and fostered division and conflict between peoples.
Tagore's view was that true freedom and progress lay in cooperation and understanding between cultures, not in aggressive nationalistic competition. He saw exclusive nationalism as a mechanical and impersonal force that could crush the human spirit and lead to moral decline. He famously wrote extensively on his views in essays like 'Nationalism'.
Among the figures listed, Rabindranath Tagore is the most prominent and vocal critic of exclusive nationalism. He viewed it not just as politically problematic, but as fundamentally evil because it went against the principles of humanity, cooperation, and universalism, which he held dear.
| Leader | Stance on Nationalism | View on Exclusive Nationalism |
|---|---|---|
| Rabindranath Tagore | Loved India, but critical of Western nationalism | Considered it evil; emphasized universalism over narrow national loyalty |
| Jawaharlal Nehru | Builder of the Indian nation-state | Focused on national development and international non-alignment, less philosophical critique of nationalism itself |
| B.R. Ambedkar | Focused on social justice within independent India | Primary critique was social inequality, not nationalism as an external evil |
| Bhagat Singh | Revolutionary dedicated to national liberation | Intensely patriotic, focused on freeing India; critique was political oppression, not the concept of nationalism as evil |
Tagore's views on nationalism were deeply connected to his broader philosophy of humanism and his belief in the interconnectedness of all peoples. He envisioned a world where cultures could interact and enrich each other, rather than being isolated behind nationalistic barriers. His critique was not against patriotism or love for one's land, but against the political and mechanical organization of the 'Nation' that demanded uniformity, suppressed dissent, and prioritized state power and economic competition over human welfare and spiritual growth. His perspective remains highly relevant in discussions about global cooperation and the potential downsides of aggressive national identities.
The term that literally means ‘pre-judgement’, that is, an opinion formed in advance of any familiarity with the subject, before considering any available evidence is:
Match List I with List II
| List I (Books) | List II (Authors) |
|---|---|
| A. Stree Purush Tulana | I. M. G. Ranade |
| B. Three Sermons on Human Nature | II. Tarabai Shinde |
| C. Sultana’s Dream | III. Bishop Joseph Butler |
| D. The texts of the Hindu law | IV. Begum Rokaiyah Hossain |
Social inequality and exclusion are social because:
Which programme of the Government of India directly targets at improving sex-ratio ?
Which of the following Articles of the Constitution of India, provides for the Right of Minorities to establish and administer educational institutions of their own and that the State shall not discriminate in granting aid to such educational institutions ?