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The Biggest Things in Kashmir today is talking about 5G and teaching coding to kids.

The Biggest Things in Kashmir today is talking about 5G and teaching coding to kids. A few days ago I opened this website of Satyagraha and I noticed two articles, but I did not read them by clicking on the link, just thought about this news story and started working on it. What were the articles, the question is? "What will happen when 5G comes?" and “Is it right to talk about teaching coding to 5-6-year-olds?” As soon as I read these headlines, an incident that happened two days ago started spinning in my mind. I was in the shop of my friend Burhan Qazi located in the Lal Chowk area of ​​Anantnag that day. At the same time, a person came to Burhan's shop to get a new mobile phone. Burhan Qazi, in a hurry, took out a new mobile phone and said, "This is the very latest, 5G phone". Hearing this, the customer smiled and started inquiring about other cheap phones. Later he left the shop without taking the phone. Neither I was surprised nor Burhan Qazi was surprised

History of Karl Marx: One whose greatest followers turned his dream into a non-trivial torture

History of Karl Marx: One whose greatest followers turned his dream into non-trivial torture.

Marx continues to be debated even after two centuries of him. There was a time when the relationship between Marx, intellect, and youth was considered innate. Another meaning of being a Marxist was to be transformative but to be transformative. Now the government has taken responsibility for change. The Government of India has given the name of only one of its institutions: the National Institute for Transformation of India. The youth used to come close to Marx with the inspiration of change. It is more appropriate to say that the yearning for change took him closer to Marx, not that through Marx he used to come on the path of change. But this change was not an everyday thing. He did not have to come riding on the chariots that change every third day. To be Marxian means to be materialistic. But Marx's change, both personal and social, is driven not only by the material conditions of life but by the ambition to change the attitude towards life. In this form, it appears to be a spiritual mission.

Change or change is the object or pivot of Marxian thought. 'Philosophers have explained the world so far when the question is to change it' This Marxian saying sets Marx on a completely different level from other thinkers. One thing of Terry Eagleton is very interesting in this context. He has pointed out the difficulty of being a Marxist. They say that being a Marxist means doing something. It's a bit like being a carpenter. Being a carpenter means making something, not just imagining a craft. Therefore philosophers and thinkers must have grown even more and their intellect is not less than anyone, but 'to think means to change the status quo, it is associated with Marx as much as it is probably not with anyone else. 'I think, therefore I am' instead of 'I do, therefore I am is the essence of Marx's thought without saying.

When it comes to action, we Indians can also make a claim in the form of Gandhi. Just as being a Marxist means being active, you cannot be a Gandhian just by being a thinker. Gandhi appears to be a step ahead of Marx at one point: he did not see the need to create a perfect philosophical framework to justify it before his political or social program. Gandhi's philosophy was talked about by others, Gandhi developed it through his own karma. Often Marxists have been undermining Gandhi from Marx because they consider his undertaking less intellectual, more emotional. Gandhi seems to have been acting somewhat under the inspiration and that is why many people find it difficult to find the rationale in his movement. Gandhi seems to have had a digging knowledge that would lead him to his next step. Even to a scientific conscious intellectual like Nehru, he used to look like a magician. Despite not agreeing with their decisions, walking with them as if by some divine order.

There is no intention here to compare Gandhi and Marx to make one superior to the other, and nothing can be more non-Marxist than that. But there is a difference: Marx was not going to run any active campaign for the fulfillment of his dream, Gandhi himself set up a large organization and also led many movements. In another sense, Marx and Gandhi seem alike. Both imagined the impossible ideal. Gandhi's non-violent society and Marx's classless society are both impossible ideas. But they seem to be so important that they cannot or should not be delayed in the slightest. Second, without one there cannot be another society. Marx's power is evident from the fact that the man who spent his life in libraries, perhaps the largest number of people in the world, got out of their homes in a campaign to change their world. Yet, despite the failure of an entire century, it still seems promising. Marx's success was seen in socialist revolutions: the formation of socialist governments in the Soviet Union, communist China, Eastern Europe. But the ruling communist parties turned the Marxian dream into non-trivial torture, the reality of power scorching its spirit. It is also interesting that where Communist parties ruled, there was a little creative contribution to Marx's thinking. Even if it happened, the ruling communist parties were persecuted by them. Such Nizams took the service of Marx as a means of justification for their every decision, but also called every person a revisionist who was reading or interpreting Marx in his own way.

Ironically, the more daring experiments in Marxian thought were carried out in non-communist Europe, and often those who did were expelled by the Communist parties. This inverted relationship between independent Marxian thought and power is an adverse comment on these parties, not on Marx. When the boom of the liberal economy sat down with the collapse of American banks, Marx drew the attention of the capitalist world. The sales of Marxian literature increased manifold. In the academic world too, interest in Marxist theory was seen to be increasing. Marx has become an everlasting source of intellectual excitement in the universities of a country that once made communists synonymous with anti-American.


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