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Canada has enjoyed a boost to its reputation due to the political and cultural exportation of multiculturalism since its introduction as an official policy in 1971 by Prime Minister Pierre Trudeau and his Liberal government. Encouraged by multiculturalism, some Canadians believe that Canada is unique and that it stands out as one of the most multicultural, harmonious, and tolerant societies in the world.1 In 1991, The Citizens Forum on Canada's Future reinforced the belief that multiculturalism had made Canadian society one of the most tolerant by arguing that Canadians all shared common beliefs such as equality and fairness in a democratic society, the importance of accommodation and dialogue, support for diversity, compassion and generosity, and commitment to global freedom, peace, and non-violent change.2 However, multicultural policy has effectively gaslit Canadians into believing their society is more tolerant than it is, as many scholars have pointed out. Himani Bannerji, Stanley Barrett, and Eve Haque, among others, have all provided distinctive critiques of multicultural policy in Canada. Bannerji points out that Canada is an "imagined community" where racialized people "remain an ambiguous presence and their existence a question mark."3 However, they continue to live in Canada as outliers due to the projection of a tolerant multicultural society towards the international community.

Ludwig Wittgenstein (1889-1951) is regarded as one of the most influential and eminent philosophers of the twentieth century. In both his early and later work, he is a key figure in the development of analytical philosophy: he wants us to see that natural language use is pivotal to understanding the nature of the mind.2 However, his later work, specifically with regard to the Philosophical Investigations (1953) [henceforth referred to as the Investigations], where concepts are a participating part of the context, makes him a key figure in contemporary cognitive psychology. While Wittgenstein's interest in psychology began between 1934-1936 when he lectured on private experience and sense data,3 his contributions to the field of psychology continued up until his death in 1951. Unknown to Wittgenstein at the time, his remarks on philosophical psychology would have an enormous influence on both the psychology and philosophy disciplines.

Much of our social interaction involves inferences about the intentions, desires, and motivations that drive other's behavior. As Dennett (1987) has argued, when we attempt to explain other people's behavior it is done so in terms of assuming they have an underlying mental state that is the cause of their selected behavior. He called this the "Intentional Stance", which is based on attributing intentional states (desires, beliefs, and goals) as the cause of behavior. This stance allows us to make rational assumptions of why someone is behaving in a particular manner based on observed behavior and the surrounding context. That is to say, we may assume that someone will behave in the most rational manner possible to obtain his or her desired goal. For example, when we observe someone pick an apple from a tree, we might infer that they are hungry and they would like to eat the apple. If we see someone turn around and wave, we may assume that they see someone they know and that they would like to communicate with them. Imputing internal mental states not only helps us explain why people act as they do, but also helps us predict what they may do in the future (Dennett, 1987). While these kinds of inferences appear to be pervasive and obligatory, they are, nonetheless, inferences.

Ihave learned whatReggioEmiliaisinthreestepsortiers.Thefirststepwas theyearsIhavespent workingattheECLC.Fromeight-hour daysoverthesummer, tocominginforjustthreehoursintheafter-careprogramafterhighschool,to subbingasapreschoolteacherwhenhomefromcollegeonbreaks,mycommitment tothemissionofthephilosophyofinspirationonlygrew asIgainedmore experience. Irememberoneofthefirstassociationsmydevelopingbrainhadwith theReggioapproach.Therewasasubstitute fortheartspecialistwhocameinwith coloringpages,aboxfulloffreshcrayons,andawarmsmile.Oneoftheteachers whisperedtome,"wellthatisnotReggio!"Shelaterexplainedtomethatbecauseof theItalianphilosophy thatinspirestheECLCwedonot giveourchildrencoloring pagesbecausewewantthemtobeabletocreateontheirownand explore freely.As Italkedmore withtheECLCdirectoraboutthephilosophyandwhytheychoseto traintheireducatorsinthisway,mydefinition ofwhatReggioismatured.Rather thanjustbeinganideathatencourageschildrentocomeupwiththeirownart projects,itgrewtobeabeliefthatchildrenareplayfulandpowerfulcreatorsif giventherightsuppliesandnurturance. InspiredbytheReggiophilosophy,I learnedabouttheimportanceoftrulylovingthechildrenIteachandtaking thetime to listentothemtalk

The problem of religious diversity has arguably been one of the main topics within the academic field of the Philosophy of Religion since the latter half of the twentieth century. This problem is rooted in the fact that different religious traditions exist in the world that seemingly make differing and contradicting claims. This diversity effectively introduces choice and begs the question which of those claims we should accept, and how we should proceed from here. Thus, a commonly asked question is whether, on religious matters, only one religious tradition is right or whether multiple traditions are right, even if they happen to contradict each another.

Young women in Western cultures are conditioned to believe their self-worth is contingent upon conforming to cultural standards of beauty and thinness (Harter, 1990; Stice & Shaw, 2002). Perceived discrepancies between one's actual body and the body ideal lead to body dissatisfaction, or normative discontent (Rodin, Silberstein, & StreigelMoore, 1985). Large-scale surveys report that 46% of adolescent girls and 87% of college-aged women are dissatisfied with their current body size (Neighbors & Sobal, 2007; Neumark-Sztainer, Goeden, Story, & Wall, 2004). Objectification theory (Fredrickson & Roberts, 1997) provides an overarching framework for understanding how societal portrayals of women's bodies as objects of desire are internalized by women through a process known as self-objectification, which is associated with body dissatisfaction, depression, anxiety, and low self-esteem (Moradi & Huang, 2008). When Fredrickson and Roberts (1997) first introduced objectification theory, they proposed that women could actively reduce these negative consequences of self-objectification by positively engaging with their body through exercise.

Who practices yoga in North America? Why are so many of them white able bodied women? This multi-sited feminist ethnography of contemporary yoga communities in North America represents my exploration of inequalities in the yoga world. Through conversations about how we experience our bodies, our abilities, social locations, and the ways in which we learn from each other as yoga students and teachers in spaces where we learn and teach yoga, this dissertation asks questions about inclusion and exclusion, about body normativity, and about authenticity. Yoga is an ideal field for feminist scholarship because it offers a lens through which to examine and potentially shift intersecting inequalities not only in the yoga studio, but in the health and fitness milieu as well. Before yoga became a topic of discussion for scholars, people practiced yoga as an exotic health and spiritual practice. By the early 2000s, yoga evolved into something for public consumption with its fancy Lululemon pants and wild yoga festivals in the mountains, to chocolate yoga, yoga for men, and rage yoga. In the twentieth century, yoga was a subculture activity, the sort that was commonly known for attracting crunchy granola hippy types and spiritual explorers who had reinvented yoga for their own purposes. Over the past two decades, yoga's explosion in popularity led me to ask how yoga's meaning as a spiritual practice shifted from subculture to mainstream health and fitness lifestyle.

Swami Vivekananda, known in his pre-monastic life as Narendranath Datta, was born in an affluent family in Kolkata on 12 January 1863. His father, Vishwanath Datta, was a successful attorney with interests in a wide range of subjects, and his mother, Bhuvaneshwari Devi, was endowed with deep devotion, strong character and other qualities. A precocious boy, Narendra excelled in music, gymnastics and studies. By the time he graduated from Calcutta University, he had acquired a vast knowledge of different subjects, especially Western philosophy and history. Born with a yogic temperament, he used to practise meditation even from his boyhood, and was associated with Brahmo Movement for some time.1

One of the most distinctive features of Indian society is its division into various caste groups. Membership in the caste group is conferred by birth. The members of each caste, residing in specific areas, have common customs and more or less a similar way of life. There is a variation in the kind and number of castes but due to hierarchical stratification, the highest and lowest caste is easily identifiable. The Brahmins are considered to be the higher caste and the lowest rank in the caste hierarchy was called the lower castes. Under this research, the researcher has mainly focused on the Scheduled Castes among the lower caste. The present research attempted to examine the changing socio-cultural practices among SCs and the role of various rural development programmes in the Prayagraj districts of Eastern Uttar Pradesh.

Education, as an important instrument for development, is planned and implementedby the State in India as per the Constitutional philosophy and the overall needs of thesociety. After independence, Universalization of Elementary Education (UEE) has beenone of the important goals of education. As per the Census 2011, the literacyrateis74.04%, with 82.14% male literacy and 65.46% female literacy. This shows that therehasbeen an improvement in the literacy rate from 1951 (18.33%, male 27.16 andfemale8.86%). Though there is a considerable improvement in the literacy rate and it is still short of hundred percent. At the same time, the number of learners continuingtheirelementary education has increased. On studying the goals of various efforts for UEEmade at international and national level, one notices that there has been nowa shift ofemphasis from enrolment to retention of learners in schools. In the larger frameworkofdevelopment and a sustainable future for all, United Nations has adopted MillenniumDevelopment Goals (MDG), 2015 and Sustainable Development Goals (SDGs) tobeachieved by 2030. Among various goals under each, education is important as per MDG2 and 3 and SDG 4. The term used by SDG in this respect is completion of elementaryeducation. It is significant to understand what makes learners to complete elementaryeducation as the learning from this will help to facilitate those learners who aretobehelped to complete elementary education by all children of the respective age cohort. Also, as more learners complete elementary education, it will lead to creation of societywith more literate adult learners. In an attempt to understand this, it becomes necessarytogain an understanding of learners, the schools where they study and the broader

This chapter deals with the conceptual and theoretical aspects of the study covering education in general, with special reference to higher education in India, historical and philosophical aspects of ethics its dynamics and transformation to contemporary times and how it becomes vital in contributing to higher education and its management. In this process management and its methods were also reviewed very concisely. A brief review of education and its general principles and views of various authors are attempted. A history of philosophy and ethics up to contemporary time's visd-vis ethical schools and philosophers is presented very briefly

Children are like a seed, in which a grand tree is hidden, so in children; abundant strength, intellectual sense, and potential power is hidden. Therefore every society must devote full attention to ensure that children are properly cared for and brought up in a proper atmosphere where they would receive adequate training, education and guidance in order that they may be able to have rightful place in society when they grew up. Every society must therefore, devote full attention to ensure that children are properly cared for and brought up in a proper atmosphere where they would receive adequate training, education and guidance in order that they may be able to have their rightful place in the society when they grow up. Protecting children from all forms of violence, abuse, and exploitation in different settings, including family, community and wider society is essential to ensure that they are given all the rights due to them. Many researchers have demonstrated that the effects of Child Sexual Abuse are devastating on an individual's psychological emotional and physical wellbeing. The consequences of Child Sexual Abuse are not limited to victims but also affect society as a whole. The Constitution of India guarantees Fundamental Rights to all children in the country and empowers the State to make special provisions for children. In addition, Government of India passing a special law called, The Protection of Children from Sexual Offences (POCSO), in 2012. This Act criminalises sexual assault, sexual harassment, and pornography involving a child (under 18 years of age). Protection of Children from Sexual Offences Act, 2012 incorporates child friendly procedures for reporting, recording of evidence, investigation and trial of offences. Educating children in personal safety is not about making children and young people responsible for their own safety, but should be focused on providing children with protective, effective and interactive educations that increases their resiliency and decreases their vulnerability to sexual harm. It is therefore essential to create a safe environment for children in school for whole as they spend more time here. Considering this the present study was carried to looks out