IOSR-JHSS   Volume-12 ~ Issue-6 ~ Jul-Aug-2013

Abstract: Martin Heidegger stands out as one of the greatest philosophers in the contemporary period. His philosophy centers on Being. His contribution to philosophy is to recover the real meaning of Being that other philosophers had forgotten. For him, Being manifests itself anew at different times. He approaches this problem of Being in three stages, the first stage is Dasein analysis, the second is art and truth as a path to Being; the final stage is Being as a process that is expressed as ereignis and Gelassenheit. Science and technology falls with the second stage of Heidegger's view on Being. Heidegger is not against science and technology but the abuse. According to Heidegger, the poet names the holy, the philosopher thinks Being, the men of science and technology are also aspired by Being; therefore, the men of science and technology should not produce things that will bring progress to man. But today people are slaves to things they produce one cannot think well again without using calculator or cell phone, one cannot spell English words correctly without the aid of computer. We are now annihilated human beings. In this work, I wish to make us aware of certain elements which might prove destructive to our society, if they are not properly guarded against in our bid to reach the apex of science and technology. Our method is textual analysis, a critical look at the original tools of Heidegger and the commentaries written on an aim by other books authors to know the effects of science and technology in our society.

[1]. Martin Heidegger, The Question Concerning Technology and Other Essay translated by William Lovitt (New York: Harper and Row publishers, 1977) P. 4.
[2]. C.S. Nwodo, "The Role of Art in Heidegger‟s Philosophy" in Philosophy today (London: The fall publishers, 1977) p. 296.
[3]. Martin Heidegger, "The Origin of the Work of Art" in Martin Heidegger Basic Writings Edited by David Farell Krell (New York: Harper and Row publishers, 1977) p. 144-145.
[4]. Martin Heidegger, "The Origin of the Work of Art" in Martin Heidegger Basic Writings p. 153.
[5]. G. W. F Hegel, "Philosophy of Fine Art" in Philosophy of Art and Aesthetics Edited by Tiliman and Cahn (New York: Harper and Row publishers, 1969) p. 231.
[6]. Martin Heidegger, The Question Concerning Technology and other Essays: p.3
[7]. Manfred S. Frings, Heidegger and the Quest for Truth (Indiana Indiana University Press, 1967) p. 128.
[8]. Martin Heidegger, Discourse on Thinking translated by John Anderson and E. Hans Freund (New York: Harper Torch Books. 1966) p. 35.
[9]. C.S. Nwodo, "A Study of Martin Heidegger‟s Thinking on Art" Ph.D. Dissertation (Unpublished) Louvain, 19‟74p. 14.
[10]. B. Franklin, "authentic Existence" in Encyclopedia Britanica (London: 1998) Vol. 18. P. 21.

Abstract: Martin Heidegger is a German philosopher. He is called "the philosopher of Being". For Heidegger, Being is a mystery. Friedrich Hegel is also a German philosopher, he believes in being and the Absolute spirit. According to Hegel the Absolute Spirit is not Holy Spirit or God but the principle that guides the universe. Heidegger and Hegel believe in the existence and reality of being. The difference is that Heidegger maintains that "Being" is a mystery that can be approached but cannot be penetrated. While Hegel believes that human reason can encompass or penetrate all realities. Our method is textual analysis. It means reflecting on the original works of our authors and also books written on them by other writers to discover the similarities and differences between Hegel and Heidegger.

[1]. Rex Warner, The Greek Philosophers (new York: A Mento Books, 1958) p. 221.
[2]. St. Thomas Aquinas, Summa Theologica (New York: The Modern Library, 1948) p. 783.
[3]. Immanuel Kant, Critique of Pure Reason (New York: Anchor Books, 1966) p. 627.
[4]. Jean-Paul Sartre, Being and Nothingness (New York: Methuen and Co Ltd., 1956) p. xxv. Also Omoregbe, History of Contemporary Philosophy p. 88.
[5]. Gabriel Marcel, Metaphysical Journal (Chicago: Henry Regnery Publication, 1952) p. 317.
[6]. Al. Fred, Metaphysics (New York: Anchor Books, 1972) p. 36.
[7]. Martin Heidegger, An Introduction to Metaphysics (New York: Anchor Books Doubleday &Company Inc., 1961) p. 45.
[8]. Martin F. Asiegbu, "Why is there Something Rather than Nothing" in the Philosopher Magazine Published by the Nigerian Association of Philosophy Students, 1983, vol. 1. No. 1, p. 3.
[9]. Martin Heidegger, "Letter on Humanism" Translated by Edgar Lohner (New York: Harper & Row Paperback Edition, 1971) p. 203.
[10]. Martin Heidegger, Discourse on Thinking (New York: Harper & Row Publishers, 1966) p. 55.

Abstract: Scholars of ethnicity and nationalism observe that a society undergoing modernization and industrialization creates alongside a class of elites which takes major decisions bringing change and transformation in the society. In the multi-ethnic societies, spurring of elites involve inter and intra elite competitions for the sharing of the developments and fewer employment opportunities. The growth and development of an ethnic community often depends on the situations around and the kind of inter elite competition they are pressed into. The Boro society too began undergoing modernization with the spread of modern education in the early decades of the 20th century. In the beginning they were meagre in number, but as time passed by, they grew in number and strength and by 1930s they emerged as one of the formidable political force of the state proving themselves as the king makers of that time. As saying goes, intellectual revolution precedes political revolution; the Boro intelligentsia of the early decades of the 20th century was also more concerned with bringing an intellectual awakening among the members of the Boro community.

Key words: Ethnicity, elites, multi-ethnic, spurring, meagre, intelligensia, awakening.

[1]. Asom Sahitya Sabha, Gurudev Baba Kalicharan Brahma, Gauhati, 1983.
[2]. Basumatari, Binai Khungur, Plains Tribals Before the Simon Commission, (ed), Harisinga, undated.
[3]. Basumatari, J. K, "Boro Sahitya Sabhani Sungdoh Jarimin‟, (A Brief History of the Bodo Sahitya Sabha), In Souvenir, published by the Bodo Sahitya Sabha, Kokrajhar, 1984.
[4]. Brass R. Paul, Ethnicity and Nationalism Theory and Comparison, New Delhi, 1991.
[5]. Boro, Biren Das, "Boro Sahityar Itihas‟ (History of Boro literature), in Songrai, Bodo Sahitya Sabha, Kokrajhar, 1985.
[6]. Bottomore, TB, Elites and Society, Penguin Publication, 1964.
[7]. Census Of India, 1961, Vol III, Assam Part V-A, rpt of the Castes and Tribes of Assam, from chapter IV of the report of the census of Assam.
[8]. Chandra, Bipan, Nationalism and Colonialism in Modern India, New Delhi, 1979.
[9]. Chandra, Bipan, Rise and Growth of Economic Nationalism in India, New Delhi, 1970.
[10]. Das, Parag Kumar, "Asomor Janajatya Raijor Somoisya, Udayachal aru Annainya‟ (Problems of the Tribals of Assam, Udayachal and etc.) In Prantik, July 16-31 issue, 1983.

Abstract: Sikkim is the only insurgency free state in North- East India apart from Meghalaya. The paper attempts to determine the factors that have led to Sikkim being free of insurgency while the entire area is infested by insurgent groups. Owing to the relative lack of analytical research on the State, the question has never been answered before. Sikkim has turned out to be the only state in the North- Eastern region which has no history of insurgency. As such it may act as a medicine for the problem of insurgency in the North- East despite marked differences in the conditions of Sikkim and other North- Eastern states. The 'Sikkim Approach' to solve the problem of Insurgency might prove very useful in the long run. The Sikkim story is a story of development and security which should be the ideal approach of governance in any state. If this approach is successfully adopted in other states as well the problem of insurgency might soon be a thing of the past.
The 'North-Eastern Region' of India is one of the most disturbed regions of India. Ethinically diverse it is severely gripped by insurgency and terrorist movements and is a home to more than 200 insurgent groups.1 The region comprises of the seven contiguous sister-states and their brother i.e. Sikkim. Unlike the turbulent sister-states, Sikkim was always a peaceful state since its incorporation in India. Sikkim, till date, has not witnessed any insurgency movements. The lone incident of spill over of Insurgency from neighbouring states has been the arrest of National Democratic Front of Bodoland (NDFB) vice- president Dhiren Boro alias Bipul Sonowal on 1st January 2003 along with his wife, two children and two body guards.2 Apart from this sole incident Sikkim has never had any reported incidents of Insurgency.

[1]. Government of India, Ministry of Home Affairs Annual Report 2007-08.
[2]. Anjan Chakrabarti; Tourism in Sikkim: Quest for a self- reliant Economy; The NEHU journal, Vol. VII, No.1, 2009, pp.89,90
[3]. Subir Bhaumik; Insurgencies in India‟s North- East: Conflict, Co-option and Change; Working Papers, No.10, July 2007, East West Center, Washington
[4]. Ministry of Home Affairs, Annual Report 2002-2003, Government of India, New Delhi.
[5]. "Sikkim at a glance". Department of Information and Public Relations, Government of Sikkim. 29 September 2005. http://web.archive.org/web/20051031000351/http://www.sikkimipr.org/GENERAL/STATS/sikkimataglance.htm.
[6]. "People of Sikkim". Department of Information and Public Relations, Government of Sikkim. 29 September 2005.
[7]. Clarence, Maloney (1974). Peoples of South Asia. Holt, Rinehart and Winston. p. 409. ISBN 0-03-084969-1.
[8]. "India and China agree over Tibet". BBC News. 24 June 2003. http://news.bbc.co.uk/2/hi/south_asia/3015840.stm.
[9]. Arjun Adlakha (April 1997). "Population Trends: India" (pdf). International brief. U.S. Department of Commerce. p. 5. http://www.census.gov/ipc/prod/ib9701.pdf#search=%22india%20state%20population%22.
[10]. CDPS, Centre for Peace Studies, Website for the Centre of Peace Studies, Govt. of India. http://cdpsindia.org/sikkim_insurgency.asp