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Essay Paper UPSC 2020 (Mains): Question Paper and Analysis

Last updated on January 9, 2021 by ClearIAS Team

UPSC conducted the  Essay Paper , as part of the Civil Services Main Exam 2020 on 08-01-2021.

There were 8 Essay topics, out of which candidates were asked to write on two topics in 3 hours.

Table of Contents

Essay Paper UPSC 2020 Instructions

• Total Marks: 250 marks, Time duration: 3 hours.
• The essay must be written in the medium authorized in the admission certificate which must be stated clearly on the cover of this question-cum-answer (QCA) booklet in the space provided.
• No marks will be given for answers written in the medium other than the authorized one.
• Word limit, as specified, should be adhered to.
• Any page or portion of the page left blank, must be struck off clearly.

Essay Question Paper – UPSC Civil Services Main Exam (Written) 2020

Write two essays, choosing one topic from each of the following Sections A and B, in about 1000-1200 words each:

• Life is long journey between human being and being humane
• Mindful manifesto is the catalyst to a tranquil self
• Ships do not sink because of water around them,  ships sink because of water that gets into them
• Simplicity is the ultimate sophistication
• Culture is what we are, civilization is what we have
• There can be no social justice without economic prosperity but economic prosperity without social justice is meaningless
• Patriarchy is the least noticed yet the most significant structure of social inequality
• Technology as the silent factor in international relations

Though aspirants were asked to write only two essays out of eight, most aspirants faced difficulty to select the right combination of two essays.

A philosophical theme was present in most of the essay topics in Section A as well as Section B.

As per most aspirants, the essay topic ‘Mindful manifesto is the catalyst to a tranquil self’ seemed the most tricky one. Only a few attempted that topic.

UPSC has ensured that the essay topics were much different from the GS questions.

As we have mentioned many times, Essay needs a different approach than GS. Only those candidates with good essay writing skills will score high in this year’s essay paper.

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UPSC Essay Topic wise Question Papers of last 31 years (1993-2023) for Civil Services IAS/IPS Exam Free Download

In the UPSC mains examination, essay paper is worth 250 marks and three hours. Here is the topic wise questions from the earlier years for the benefit of civil service IAS IPS aspirants.

1.1 India Since Independence

1.2 federalism, decentralization, 1.3 administration, 1.4 judiciary, 1.5 poverty, social justice, 1.6 indian society, culture and values, 1.7 media, tv & cinema, literature, 2.1 growth vs development, 2.2 environment vs development, 2.4 sectors of economy, 3.1 values in education, 3.2 scheme implementation, 3.3 higher education, 4.1 character, honesty, ethics, 4.2 knowledge, 4.3 compassion, 4.4 truth and reality, 4.5 youth, discipline, 4.6 towards excellence, 5.1 @national politics, 5.2 @world / quote type, 5.3 empowerment overall, 5.4 compared to men, 6.1 globalization, 6.2 international org./ bilateral, 6.3 security, 6.4 history, 7.1 science and religion, 7.2 science and education, 7.3 computer and internet, 7.4 sci-tech: others, appendix: linear paper of upsc essay 2023, appendix: linear paper of upsc essay 2022, appendix: model answer pe free lecture & powerpoint, appendix: syllabus of essay paper in upsc, 1 india: democracy, administration, society, culture.

• Is the Colonial mentality hindering India’s Success? -2013
• In the context of Gandhiji’s views on the matter, explore, on an evolutionary scale, the terms ‘Swadhinata’, ‘Swaraj’ and ‘Dharmarajya’. Critically comment on their contemporary relevance to Indian democracy -2012
• Dreams which should not let India sleep. -2015
• Why should we be proud of being Indians? -2000
• Whither Indian democracy? -1995
• How far has democracy in India delivered the goods? -2003
• What we have not learnt during fifty years of independence. -1997
• What have we gained from our democratic set-up? -2001
• My vision of India in 2001 a.d. -1993
• Impact of the new economic measures on fiscal ties between the union and states in India. -2017
• Water disputes between States in federal India. -2016
• Cooperative federalism : Myth or reality. -2016
• Creation of smaller states and the consequent administrative, economic and developmental implication -2011
• Evaluation of panchayati raj system in India from the point of view of eradication of power to people. -2007
• Water resources should be under the control of the central government. -2004
• The language problem in India: its past, present and prospects. -1998
• There are better practices to “best practices”. -2021
• How should a civil servant conduct himself? -2003
• Politics without ethics is a disaster. -1995
• The VIP cult is a bane of Indian democracy -1996
• Need for transparency in public administration -1996
• The country’s need for a better disaster management system. -2000
• Politics, bureaucracy and business – fatal triangle. -1994
• We may brave human laws but cannot resist natural laws. -2017
• Justice must reach the poor -2005
• Judicial activism and Indian democracy. -2004
• Judicial activism. -1997
• A society that has more justice is a society that needs less charity. (- जिस समाज में अधिक न्याय होता है उस समाज को दान की कम आवश्यकता होती है।) – 2023
• There can be no social justice without economic prosperity but economic prosperity without social justice is meaningless (बिना आर्थिक समृद्धि के सामाजिक न्याय नहीं हो सकता, किन्तु बिना सामाजिक न्याय के आर्थिक समृद्धि निरर्थक है ) -2020
• Neglect of primary health care and education in India are reasons for its backwardness. -2019
• The focus of health care is increasingly getting skewed towards the ‘haves’ of our society. -2009
• Food security for sustainable national development -2005
• Reservation, politics and empowerment. -1999
• Culture is what we are, civilization is what we have (जो हम है, वह संस्कार; जो हमारे पास है, वह सभ्यता ) -2020
• Indian culture today: a myth or a reality? -2000
• Modernism and our traditional socio-ethical values. -2000
• The composite culture of India. -1998
• The Indian society at the crossroads. -1994
• From traditional Indian philanthropy to the gates-buffet model-a natural progression or a paradigm shift? -2010
• New cults and godmen: a threat to traditional religion -1996
• Biased media is a real threat to Indian democracy. -2019
• Responsibility of media in a democracy. -2002
• Role of media in good governance -2008
• Does Indian cinema shape our popular culture or merely reflect it? -2011
• How has satellite television brought about cultural change in Indian mindsets? -2007
• Is sting operation an invasion on privacy? -2014
• Mass media and cultural invasion. -1999
• The misinterpretation and misuse of freedom in India. -1998
• Poets are the unacknowledged legislators of the world (कवि संसार के अनधिकृत रूप से विधायक होते हैं) – 2022

2 Economy, Development

• Poverty anywhere is a threat to prosperity everywhere. -2018
• Digital economy: A leveller or a source of economic inequality. -2016
• Innovation is the key determinant of economic growth and social welfare. -2016
• Near jobless growth in India: An anomaly or an outcome of economic reforms. -2016
• Crisis faced in India – moral or economic. -2015
• Was it the policy paralysis or the paralysis of implementation which slowed the growth of our country? -2014
• GDP (Gross Domestic Product) along with GDH (Gross Domestic Happiness) would be the right indices for judging the wellbeing of a country-2013
• Can capitalism bring inclusive growth? -2015
• Resource management in the Indian context. -1999
• Economic growth without distributive justice is bound to breed violence. -1993
• Forests are the best case studies for economic excellence (आर्थिक समृद्धि हासिल करने के मामले में वन सर्वोत्तम प्रतिमान होते हैं।) – 2022
• Alternative technologies for a climate change resilient India. -2018
• Should a moratorium be imposed on all fresh mining in tribal areas of the country? -2010
• Urbanisation and its hazards -2008
• Protection of ecology and environment is essential for sustained economic development. -2006
• Urbanization is a blessing in disguise. -1997
• Ecological considerations need not hamper development. -1993
• Globalization would finish small-scale industries in India. -2006
• Multinational corporations – saviours or saboteurs -1994
• Special economic zone: boon or bane -2008
• Is the criticism that the ‘Public-Private-Partnership’ (PPP) model for development is more of a bane than a boon in the Indian context, justified ?-2012
• Farming has lost the ability to be a source of subsistence for majority of farmers in India. -2017
• BPO boom in India. -2007
• Tourism: Can this be the next big thing for India? -2014
• Are our traditional handicrafts doomed to a slow death? -2009

3 Education

• Education is what remains after one has forgotten what one has learned in – school. (- शिक्षा वह है जो विद्यालय में विधालय में सीखी गई बातों को भूल जाने के बाद भी शेष रह जाती है।)
• Destiny of a nation is shaped in its classrooms. -2017
• Education without values, as useful as it is, seems rather to make a man more clever devil-2015
• Independent thinking should be encouraged right form the childhood. -2007
• Are the standardized tests good measure of academic ability or progress? -2014
• Irrelevance of the classroom. -2001
• Is the growing level of competition good for the youth? -2014
• Literacy is growing very fast, but there is no corresponding growth in education. -1996
• Is an egalitarian society possible by educating the masses ? -2008
• What is real education? -2005
• “Education for all” campaign in India: myth or reality. -2006
• Restructuring of Indian education system. -1995
• Privatization of higher education in India. -2002
• Credit – based higher education system – status, opportunities and challenges -2011

4 Quote based, Philosophy, Ethics

• A smile is the chosen vehicle for all ambiguities (हर असमंजस के लिए मुस्कराहट ही चुनिन्दा साधन है) – 2022
• Philosophy of wantlessness is a Utopian, while materialism is a chimera. -2021
• Your perception of me is a reflection of you; my reaction to you is an awareness of me. -2021
• Simplicity is the ultimate sophistication (सरलता चरम परिष्करण है ) -2020
• Ships don’t sink because of water around them ships sink because of water that gets into them (जहाज अपने चारों तरफ के पानी के वजह से नहीं डूबा करते, जहाज पानी के अंदर समां जाने की वजह से डूबता हैं ) -2020
• Life is a long journey between being human and being humane.  (मनुष्य होने और मानव बनने के बीच का लम्बा सफर ही जीवन है)-2020
• Values are not what humanity is, but what humanity ought to be -2019
• Best for an individual is not necessarily best for the society -2019
• Courage to accept and dedication to improve are two keys to success -2019
• Wisdom finds truth -2019
• A people that values its privileges above its principles loses both. -2018
• Customary morality cannot be a guide to modem file. -2018
• Need brings greed, if greed increases it spoils breed. -2016
• Character of an institution is reflected in its leader. -2015
• With greater power comes greater responsibility. -2014
• Words are sharper than the two-edged sword. -2014
• Attitude makes, habit makes character and character makes a man. -2007
• He would reigns within himself and folds his passions and desires and fears is more than a king. -1993
• Thinking is like a game, it does not begin unless there is an opposite team. (- सोच एक खेल की तरह है, यह तब तक शुरू नहीं होता है जब तक कि एक विपरीत टीम/पक्ष न हो।) – 2023
• Mathematics is the music of reason. (- गणित ज्ञान का संगीत है।) – 2023
• The real is rational and the rational is real. -2021
• Mindful manifesto is the catalyst to a tranquil self (विचारपरक संकल्प स्वयं के शांतचित्त रहने का उत्प्रेरक है )-2020
• ‘The past’ is a permanent dimension of human consciousness and values. -2018
• A good life is one inspired by love and guided by knowledge. -2018
• There is nothing either good or bad but thinking makes it so. -2003
• Disinterested intellectual curiosity is the lifeblood of civilisation. -1995
• Joy is the simplest form of gratitude. -2017
• Compassion is the basic of all morality of the world -1993
• Lending hands to someone is better than giving a dole. -2015
• Be the change you want to see in others (Gandhi)-2013
• Just because you have a choice, it does not mean that any of them has to be right (केवल इसलिए कि आपके पास विकल्प हैं, इसका यह अर्थ कदापि नहीं है कि उनमें से किसी को भी ठीक होना ही होगा) – 2022
• Reality does not conform to the ideal, but confirms it. -2018
• Truth is lived, not taught -1996
• When money speaks, the truth is silent. -1995
• Search for truth can only be a spiritual problem. -2002
• The time to repair the roof is when the sun is shining (छप्पर मरम्मत करने का समय तभी होता है, जब धूप खिली हुई हो) – 2022
• You cannot step twice in the same river (आप उसी नदी में दोबारा नहीं उतर सकते) – 2022
• Discipline means success, anarchy means ruin -2008
• Youth is a blunder, manhood a struggle, old age a regret -1994
• If youth knew, if age could. -2002
• Youth culture today. -1999
• Fifty Golds in Olympics: Can this be a reality for India? -2014
• Visionary decision-making happens at the intersection of intuition and logic. (- दूरदर्शी निर्णय तभी लिए जाते है अंतर्ज्ञान और तर्क का परस्पर मेल होता है।) – 2023
• Not all who wander are lost. (- भटकने वाले सभी गुम नहीं हो जाते।) – 2023
• Inspiration for creativity springs from the effort to look for the magical in the mundane (- रचनात्मकता की प्रेरणा अलौकिक ता में चमत्कार ढूंढने के प्रयास से उपजति है) – 2023
• A ship in harbour is safe, but that is not what ship is for (जहाज बन्दरगाह के भीतर सुरक्षित होता है, परन्तु इसके लिए तो वह होता नहीं है) – 2022
• Quick but steady wins the race. -2015
• Useless life is an early death. -1994
• Our deeds determine us, as much as we determine our deeds. -1995
• The paths of glory lead but to the grave. -2002
• The pursuit of excellence. -2001

5 Women empowerment

• Greater political power alone will not improve women’s plight. -1997
• Women’s reservation bill would usher in empowerment for women in India. -2006
• The new emerging women power: the ground realities. -1995
• Hand that rocks the cradle rules the world. -2021
• If women ruled the world -2005
• The hand that rocks the cradle -2005
• Patriarchy is the least noticed yet the most significant structure of social inequality (पितृ-सत्ता की व्यवस्था नजर मैं बहुत काम आने के बावजूद सामाजिक विषमता की सबसे प्रभावी संरचना है) -2020
• Fulfilment of ‘new woman’ in India is a myth. -2017
• If development is not engendered, it is endangered. -2016
• Whither women’s emancipation? -2004
• Empowerment alone cannot help our women. -2001
• Women empowerment: challenges and prospects. -1999
• Woman is god’s best creation. -1998
• Men have failed: let women take over. -1993
• Managing work and home – is the Indian working woman getting a fair deal ?-2012

6 International issues, Internal Security, History

• South Asian societies are woven not around the state, but around their plural cultures and plural identities. -2019
• Modernisation and westernisation are not identical concepts. -1994
• ‘globalization’ vs. ‘nationalism’ -2009
• National identity and patriotism -2008
• Globalizations and its impact on Indian culture. -2004
• The masks of new imperialism. -2003
• As civilization advances culture declines. -2003
• The implications of globalization for India. -2000
• My vision of an ideal world order. -2001
• India’s contribution to world wisdom. -1998
• The world of the twenty-first century. -1998
• Preparedness of our society for India’s global leadership role. -2010
• Technology as the silent factor in international relations (अंतर्राष्ट्रीय संबंधों मैं मौन करक के रूप मैं प्रौद्योगिकी) -2020
• Has the Non-Alignment Movement (NAM) lost its relevance in a multipolar world ? -2017
• Restructuring of UNO reflect present realities -1996
• The global order: political and economic -1993
• India’s role in promoting ASEAN co-operation. -2004
• Importance of Indo-US nuclear agreement -2006
• Management of Indian border dispute is a complex task. -2018
• In the Indian context , both human intelligence and technical intelligence are crucial in combating terrorism -2011
• Are we a ‘soft’ state ? -2009
• Good fences make good neighbours -2009
• Is autonomy the best answer to combat balkanization? -2007
• Terrorism and world peace -2005
• True religion cannot be misused. -1997
• History repeats itself, first as tragedy, second as farce. -2021
• Geography may remain the same ; history need not. -2010

7 Science-Technology

• Spirituality and scientific temper. -2003
• Science and Mysticism : Are they compatible ?-2012
• What is research, but a blind date with knowledge! -2021
• Modern technological education and human values. -2002
• Value-based science and education. -1999
• The march of science and the erosion of human values. -2001
• The process of self-discovery has now been technologically outsourced. -2021
• Rise of Artificial Intelligence: the threat of jobless future or better job opportunities through reskilling and upskilling. -2019
• ‘Social media’ is inherently a selfish medium. -2017
• Cyberspace and Internet : Blessing or curse to the human civilization in the long run -2016
• Increasing computerization would lead to the creation of a dehumanized society. -2006
• The cyberworld: its charms and challenges. -2000
• Computer: the harbinger of silent revolution. -1993
• Technology cannot replace manpower. -2015
• Science and technology is the panacea for the growth and security of the nation-2013
• The modern doctor and his patients. -1997
• The lure of space. -2004

Section-A (write any one)

• Thinking is like a game, it does not begin unless there is an opposite team. (- सोच एक खेल की तरह है, यह तब तक शुरू नहीं होता है जब तक कि एक विपरीत टीम/पक्ष न हो।)
• Visionary decision-making happens at the intersection of intuition and logic. (- दूरदर्शी निर्णय तभी लिए जाते है अंतर्ज्ञान और तर्क का परस्पर मेल होता है।)
• Not all who wander are lost. (- भटकने वाले सभी गुम नहीं हो जाते।)
• Inspiration for creativity springs from the effort to look for the magical in the mundane (- रचनात्मकता की प्रेरणा अलौकिक ता में चमत्कार ढूंढने के प्रयास से उपजति है)

Section-B (write any one)

• Girls are weighed down by restrictions, boys with demands – two equally harmful disciplines. (-लड़कियां बंदिशों के तथा लड़के अपेक्षा के बोझ तले दबे हुए होते हैं दोनों ही समान रूप से हानिकारक व्यवस्थाएं हैं।)
• Mathematics is the music of reason. (- गणित ज्ञान का संगीत है।)
• A society that has more justice is a society that needs less charity. (- जिस समाज में अधिक न्याय होता है उस समाज को दान की कम आवश्यकता होती है।)

Answer one-one essay from each section in 1000-1200 words

• History is a series of victories won by the scientific man over the romantic man (इतिहास वैज्ञानिक मनुष्य के रूमानी मनुष्य पर विजय हासिल करने का एक सिलसिला है।) – 2022
• A ship in harbour is safe, but that is not what ship is for (जहाज बन्दरगाह के भीतर सुरक्षित होता है, परन्तु इसके लिए तो वह होता नहीं है) & 2022
• Just because you have a choice, it does not mean that any of them has to be right (केवल इसलिए कि आपके पास विकल्प हैं, इसका यह अर्थ कदापि नहीं है कि उनमें से किसी को भी ठीक होना ही होगा) – 2022

Essay: Candidates may be required to write essays on multiple topics. They will be expected to keep closely to the subject of the essay to arrange their ideas in orderly fashion, and to write concisely. Credit will be given for effective and exact expression.

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UPSC Essay Topics - Important Essay Topics for UPSC Mains 2023

By vajiram & ravi.

Essay Course for UPSC

UPSC CSE Mains 2023 Essay Question Paper

UPSC Mains Optional Test Series

Mentorship Program for UPSC 2024

Understanding UPSC Essay Topics holds significant importance as it evaluates the candidate's ability to analyse, present arguments, and communicate effectively. In this article, we will explore the diverse range of UPSC essay topics, their significance, and essential tips to excel in this section. Get ready to enhance your writing and analytical skills and make a strong impression on the evaluators with well-crafted essays.

UPSC Essay Paper

The Essay paper in the UPSC Mains examination requires candidates to write multiple essays , each on a different topic, chosen from a given list of options. The essay topics for UPSC cover a wide range of issues, including social, economic, political, cultural, and philosophical aspects, both national and international.

The essay paper holds significant weightage in the UPSC Mains examination, contributing 250 marks out of the total 1750 marks . Scoring well in this section can have a considerable impact on the overall ranking and selection for the coveted civil services.

Weekly UPSC Essay Topics By Vajiram & Ravi

The UPSC Essay Paper is an opportunity for candidates to demonstrate their proficiency in expressing ideas and analysing complex issues. Vajiram & Ravi Pensive-Weekly Essay Writing Programme provides you with two Essay Topics every Saturday based on the previous year's question papers and the changing trends analysis. You can submit your Essay for peer evaluation on vajiramandravi.com. This will help you nourish your writing skills, give you clarity of thought, and build the capacity to express opinions in a logical and coherent manner.

Important Essay Topics for UPSC 2023

The purpose of the essay paper is to assess the candidate's ability to critically analyse a topic, present well-structured arguments, and communicate their ideas effectively. It also evaluates their knowledge of various issues, their clarity of thought, and their capacity to express opinions in a logical and coherent manner.

Some of the Important Essay Topics to prepare for the UPSC Mains Examination 2023 are:

• Gender Equality
• Environment/Urbanization
• Economic Growth
• Federalism/Decentralization
• Agriculture
• Economics 

UPSC Essay Topics on Philosophy

Every year, UPSC typically provides you with two or more essay topics centred around philosophical thoughts, Indian philosophical schools, or quotes from notable personalities. To effectively address these philosophical topics, you should refer to Philosophy Books to gain a foundational understanding. Here is a list of UPSC Essay Topics on Philosophy :

• Everything comes to him, who hustles while he waits.
• We are always blind as we want to be.
• You cannot step twice in the same river.
• A disciplined mind brings happiness.
• The price of Greatness is Responsibility.
• People would rather Believe than Know.
• Mind - A beautiful Servant? Or a dangerous Master?

UPSC Essay Topics on Art and Culture

The UPSC Essay Topics related to Indian society, art, and culture cover a wide range of subjects, offering great diversity. To gain knowledge about the static content on these topics, you should rely on fundamental books on society, as recommended for the exam. Here is a list of UPSC Essay Topics on Indian Art and Culture :

• Culture changes with economic development.
• Culture is what we are, Civilization is what we have.
• Social reform is a myth if places of worship are open only to all castes and not to all genders.
• Impact of Globalization on Indian Art and Culture.
• Caste System - India’s Enduring Curse.
• Godmen - A Threat to Indian Art and Culture?

UPSC Essay Topics on Science and Technology

UPSC essay topics on Science and Technology can largely be addressed through current affairs. You may also benefit from consulting a Science and Technology Book for UPSC to compose a comprehensive and well-rounded essay. Here are some UPSC Essay Topics on Science and Technology:

• Deglobalisation is good for the world.
• Science is organised Knowledge. Wisdom is Organised life.
• Technology is a Weapon against Poverty.
• Prioritising Education Technology for Global Growth.
• Technology is the silent factor in International Relations.
• Scientific and Technological Progress cannot be equated with Human Progress.

UPSC Essay Topics on Education

Education stands as one of the preferred UPSC Essay Topics, with an essay related to this subject often appearing in the paper each year. To tackle this topic effectively, you should stay abreast of Current Affairs , incorporating significant changes and advancements in the field. Let's explore some of the Essay topics for UPSC centred around education:

• Self Education is a lifelong curiosity.
• Education Breeds Peace.
• Education is a progressive discovery of our own ignorance.
• Education must also train one for quick, resolute and effective thinking.
• Schooling is not Education.

UPSC Essay Topics on Polity and Governance

To comprehensively address Polity and Governance topics, you should acquire fundamental knowledge from Polity Books for UPSC and Current Affairs. These resources offer static information about relevant issues and their historical context, which proves valuable while writing UPSC Essay Topics on Polity. Here are some Essay Topics on Polity and Governance:

• The Role of Politics in Development.
• Should Youth in India Consider Politics as a Career?
• Art, Freedom and Creativity will change society faster than politics.
• The politics of Identity is the Politics of the Weak.
• People should not be afraid of their Government. The Government should be afraid of its people.
• Government Surveillance - Good or Bad?

UPSC Essay Topics on Economy

Essays concerning economic growth are frequently included in the Essay Paper. To tackle these topics effectively, you should refer to Economy Notes for UPSC to gain a comprehensive understanding. Once the fundamentals are grasped, you can enhance their essays by incorporating examples, data, and statistics to create a multidimensional perspective. Here is a list of UPSC Essay Topics on Economy:

• We don't have to sacrifice a Strong Economy for a Healthy Environment.
• India, a $5 trillion Economy - Dream or Reality?
• Digital Economy: A leveller or a source of Economic Inequality?
• Innovation is the key determinant of social welfare and economic growth.
• Labour Reforms in India and its Role in Economic Growth.

UPSC Essay Topics on Social Issues

Social issues are a significant aspect of the UPSC essay paper, reflecting the candidates' understanding of societal challenges and their ability to propose viable solutions. These essays provide a platform for candidates to analyse, critique, and suggest measures for pressing social concerns. Topics related to social issues in the UPSC Essay paper may include:

• Inclusivity and Plurality are the hallmarks of a Peaceful Society.
• A Gender-sensitive Indian Society is a prerequisite for Women and Child Empowerment.
• The weaker sections of Indian Society - are their Rights and Access to Justice getting Better?

Previous Year UPSC Essay Topics

Practising previous year's essay topics will help you become familiar with the UPSC exam pattern , word limit, and the types of essay questions frequently asked in the Mains Examination. Analysing past essay topics will also allow you to identify recurring themes and trends, enabling you to prioritise their preparation accordingly. Regular practice with past essay topics will instil confidence in you, helping you feel more comfortable and prepared for the actual exam.

• Forests are the best case studies for economic excellence.
• Poets are the unacknowledged legislators of the world.
• History is a series of victories won by the scientific man over the romantic man.
• A ship in the harbour is safe, but that is not what a ship is for.
• The time to repair the roof is when the sun is shining.
• A smile is the chosen vehicle for all ambiguities.
• Just because you have a choice, it does not mean that any of them has to be right.

Tips to Excel in UPSC Essay Paper

• Understand the Topics: Thoroughly comprehend the essay topics, including the keywords and instructions. Choose a topic that aligns with your strengths and interests.
• Plan and Structure: Devote some time to plan your essay. Create an outline and organise your thoughts in a structured manner, with a clear introduction, body, and conclusion.
• Be Objective: Present balanced arguments and avoid a biased or one-sided approach. Consider multiple perspectives and present a holistic view.
• Provide Examples and Evidence: Support your arguments with relevant examples, data, quotes and evidence to strengthen your essay.
• Maintain Clarity: Write in a clear and concise manner. Use simple language and avoid jargon or overly complex vocabulary.
• Practice Regularly: Regular practice is essential to improve Essay writing skills. Write essays on diverse topics to enhance your versatility.
• Time Management: Allocate appropriate time for planning, writing, and revising each essay to manage time effectively during the examination.
• Revise and Edit: Review your essays for coherence, grammar, and structure. Make necessary edits to refine your work.

FAQs on UPSC Essay Topics

What are the important UPSC Essay Topics?

Here is a list of UPSC Essay Topics asked in Mains Examination previously:

• Culture is what we are, civilization is what we have.
• Simplicity is the ultimate sophistication.
• What is research but a blind date with knowledge?
• Best for an individual is not necessarily best for society.
• Wisdom finds truth.
• Ships don’t sink because of water around them, ships sink because of water that gets into them.
• Patriarchy is the least noticed yet the most significant structure of social inequality.
• Technology as the silent factor in international relations.

How do I Prepare for the UPSC Essay?

To prepare for the UPSC essay, focus on understanding the essay syllabus and past topics to identify recurring themes. Regularly practise writing essays on various topics to improve your writing skills and time management. Structure your essays with a clear introduction, main body, and conclusion.

Which is the best source to practise UPSC Essay Topics?

The best sources to prepare Essay for UPSC include official UPSC materials, newspapers, and magazines like The Hindu, Yojana , and Kurukshetra for current affairs, standard books on diverse subjects, government reports and publications, online platforms like PIB and PRS India, UPSC previous year papers for understanding the exam pattern, and regular practice of essay writing on various topics.

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UPSC Essay: Science and Mysticism : Are they compatible?

• UPSC Essay: My Vision of India in 2050 A.D

Science and mysticism represent two different approaches to understanding reality and gaining knowledge about the world. At first glance, they appear to be in fundamental opposition as paradigms for acquiring truth. Science relies on reason, empiricism, and scepticism, while mysticism looks inward through meditation, intuition, and subjective experience. However, the relationship between science and mysticism is more complex than a simple dichotomy. As Albert Einstein noted, “ A legitimate conflict between science and religion cannot exist. Science without religion is lame; religion without science is blind. ” Elements of both converge in the pursuit of knowledge, meaning, and purpose within human existence.

Science emerged in the 16th and 17th centuries as an empirical method for studying the natural world. Pioneers like Copernicus, Galileo, Newton, and Bacon challenged the dogma of the church by relying on evidence, models, and hypotheses to systematically understand phenomena. This ushered in a view of the universe as like a sophisticated machine whose secrets could be unlocked through the scientific method of observation, experimentation, and falsification. Francis Bacon emphasized inductive reasoning from facts over deductive logic, further establishing the empirical basis for scientific epistemology.

In contrast, mysticism has much older origins, with contemplative and introspective practices found in many ancient philosophical and religious traditions. Mystics seek transcendence of normal conscious experience and hidden truths about the nature of reality through inner contemplation aimed at direct union with the divine or absolute. Meditative techniques, for example, are found in Hindu Vedic scriptures possibly dating back over 5,000 years, as well as early Buddhist teachings. Mystics pursue enlightenment and transformation of consciousness, rather than observation and control of the external world.

At first glance, science and mysticism appear opposed in their epistemology, or how knowledge is created, and in their metaphysics, or fundamental assumptions about the nature of reality. Science holds a mechanistic view that the physical universe operates according to natural laws that humans can discern through empirical testing. Mysticism sees consciousness as primary and seeks intimate experiential knowledge of larger metaphysical realities or cosmic unity.

However, there are areas where science and mysticism converge in pursuit of truths about existence. Modern physics in the 20th century radically departed from classical Newtonian science and surfaced metaphysical questions that blur lines between science and mysticism. Quantum theory revealed a strange probabilistic realm at the subatomic level where particles exist as fuzzy superpositions until precisely observed and measured. Schrödinger’s famous thought experiment of a cat that is simultaneously dead and alive highlighted this paradoxical quantum state where everyday assumptions of space, time, matter, and causality no longer neatly apply.

The role of human consciousness and observation in apparently “collapsing” quantum potentials into defined states led some physicists, including Schrödinger himself, to propose connections between quantum phenomena and ancient mystical philosophies, particularly monistic views of reality as an undifferentiated holistic oneness instead of discrete particles. Quantum entanglement and nonlocality also seem to defy conventional assumptions about spatial separation and causation. While chemist Ilya Prigogine saw quantum physics as compatible with free will, some mystics took its findings as validation of the illusory nature of reality and the primacy of consciousness proposed for centuries in Vedic and Buddhist thought.

Cosmology and astrophysics likewise reveal a vast, perhaps infinite physical universe of billions of galaxies and trillions of stars, evoking again those enduring mysteries of existence debated by philosophers and mystics across civilizations. Natural scientists now critically engage some of the same big questions that were historically theological – the origin, evolution, and ultimate fate of the cosmos. Einstein saw parallels between the pursuit of scientists and mystics: “The most beautiful emotion we can experience is the mysterious. It is the fundamental emotion that stands at the cradle of all true art and science.”

The emergence of consciousness studies as a modern field has also forged some links between scientific inquiry and mystical traditions in trying to better understand subjective experience and the nature of mind. Scientists study meditation practices and altered states of consciousness induced through psychedelic compounds as ways to gain insights into consciousness and mystical experiences. Brain imaging technology allows researchers to see neural correlates of contemplative states, while also raising questions about interpretation.

Comparative religious studies reveal structural similarities in the reports of mystics across cultures and faiths, suggesting common core phenomenological experiences that come from exploring non-ordinary states of consciousness rather than the doctrinal content of any particular religion. There may be universal psychophysical processes that help explain phenomena mystics describe like sense of unity, transcendence of space and time, hyper connectivity, ego dissolution, visions, and inner light. But some philosophers, like Ken Wilber, argue that a causal understanding of biological processes during mystic states does not necessarily exhaust all ontology – the meaning, significance, and purpose – that contemplatives discover in their direct experiences.

So while science aims to demystify mystical experiences, there remains an explanatory gap between third-person objective measurement and first-person subjective experience. As Wilber says, “Mysticism is the direct experience of the Divine or Absolute, and since no experience is merely subjective, then genuine mysticism entails the direct apprehension of That or Reality.” Bridging this gap requires both perspectives. Huston Smith argued that science and mysticism ask different but complementary questions about reality that need not put them in irreconcilable conflict.

In conclusion, science and mysticism need not clash but can offer complementary truths about existence. Science investigates outer empirical realities, while mysticism explores inner dimensions of being and meaning. Both approaches involve wonder and imagination. Though opposed in methodology, science and mysticism reflect humanity’s shared pursuit of knowledge, purpose, and transcendence. Physics reveals the mechanistic operations of the cosmos, while contemplative practices provide insight into consciousness and subjective experience. Rather than mutually exclusive paradigms, science and mysticism can coexist to provide a more holistic understanding of ourselves and the universe. Integrating their approaches allows us to see both the “how” and the “why” of existence.

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(Online Course) Essay Writing Skills Improvement Programme: Essays on Science - Science & Religion

Part d - essays on science - tech, environmental & ecological issues, science & religion.

Answer: Science deals with the world that we know the material world that is comprehended by the senses: religion is concerned with a supra-mundane world - a world that we cannot be said to know. Science believes in things that can be proved: religion is preoccupied with ideas that have to be accepted without proof. Science depends on reasons: religion on intuition. l' he scientist works in the laboratory of the material world: the religious teacher works within the recesses of his personal experiences. Religion begins where science ends. Science says that tile First Cause is unknowable. Religion says that it can be known through the discipline of religion, for it is God who is not only self-existent but self revealed. Hence, there is bound to be hostility between the man of science and the man of religion. Science ends when matter ends. But religion opposes to this finite world of matter, the God who is endless.

According to common perception, a huge gulf exists between science and religion. Apparently, no doubt, science deals with things concrete, whereas religion is based upon abstract ideals. Science implies fact, religion involves faith. Religion is basically a matter of instinct and science that of reason. But these are the broad characteristics of science and religion which have meeting places also-and the first meeting place is in the human mind and nature themselves. It is the human mind which proves facts and starts believing in them and it is the mind alone which nurtures faith and reverence and believes in some higher entity. When one talks about two apparently divergent things like science and religion or other seemingly opposite things. one has to keep in mind the complexity of human nature. Its very complexity demands influences from antithetical ideas and makes their co-existence nec­essary as well as feasible.

Science relies on experiment, whereas religion on experience. Any religious experience, be that of Christ or Ramakrishna, is personal and subjective and it cannot he tested by any experiment. One has to believe in it. On the other hand, the experiment of science is an impersonal venture. Also, objectivity as a temperament of the mind is needed in this pursuit. So rationality is one of the tools that science employs. Proof is provided in the form of tangible results which can he perceived with the eye and at times can be sensed.

Religion is subjective as religious enlightenment has to be felt by one's own experience. Unless and until religious experience is felt by an individual himself, he cannot reap any pleasure out of it. The moral and religious rules are allied and have to be followed by individuals in appropriate ethical situations. Science, on the other hand, deals with the objective side of life. Scientific discoveries are common property. They are experience felt by all and sundry. They are open to common men and not shrouded in mystery or haziness. They are truths, universally true and subject to scientific calculations. A systematic scholarship and concentration is needed to get at scientific truths which are subsequently tested and approved by hypotheses and experiment.

But so long as scientific knowledge is imperfect, the place of religion and God will continue to be highly relevant. So long as scientific theories do not reach perfection, humans have to fall back upon their own reasoning and secondary -'powers of their own soul and spirit. In this sense, science and religion actually converge. Both scientists and saints have to undertake solitary travels Into the regions unknown and to depend on themselves only and nobody else. But once a line is drawn between them, their ways bifurcate and take separate routes. Religious truths remain essentialty the property of the individuals who experience and realise them through their own inward soul and mind and not through the external manifestation of things which have a physical behaviour. Scientific truths, on the other hand, become the property of the whole world and go to inflate the store-house of human knowledge.

To use a term from the world of music one can say that in the initial stages of human civilisation human knowledge was of the “mono” type, i.e., undifferentiated. The sort of complexity which has crept into the human world in modern times was lacking. Religion had scientific connotations also. During the Rigvedic period the worship­ping of gods and goddesses and the subsequent beginning of many religious customs and practices were inextricably woven with scientific purposes. For example, the common practice of offering jai (water) to the sun-god during sunrise. It is a fact that the first rays of the sun are beneficial to the eyes. The practice of fasting prescribed by religion as a mark of abstinence was also derived from the fact that it cultivates patience and will-power (besides being good for physical well-being). Similarly the custom of hawan during a puja or a Vagya had its origins in the fact that it purifies the atmosphere. But gradually during the later Vedic period with the increased influence of the priests and their tendency to misuse religion for their own mercenary considerations the scientific part of these practices got suppressed by superstitions and nameless fears.

Religion is perhaps as old as mankind. Even in the earliest times man had some idea of the higher power, a superior unknowable force pervading and controlling the universe. The earliest forms of man's worship of serpents, science and statues is clear proof of his belief in an All-powerful Creator. Science is of more recent growth. The earliest phases of science may not be more than four or five thousand years old, while modern science began only in the 15th century. But Religion is very much older and before science made its appearance the former was the chief force guiding and governing human thoughts and conduct. The supremacy of religion, however, gave rise to many evils. Religion encouraged superstition and other evil practices. The heads of various religions assumed almost the powers of a dictator over their followers. The Roman Catholic Church in Europe, the Brahmin priests in India and others behaved as despots and tyrants. The true spirit of religion was ignored on account of these developments. But with the beginning of science, many of these evil growths were badly shaken. The conflict between science and religion was for some time very bitter.

The conflict between science and religion shows how truth has to suffer in order to establish its claims. Pioneers of science had to face numerous difficulties. Galileo, for instance, was thrown into prison for his new theories about heavenly bodies. No better was the fate of Copernicus who pointed out that it is the earth which moves round the sun. In the 19th century also Darwin's Theory of Evolution gave rise to angry opposition from the Christian Church, since his theory cut across the Biblical version of the creation of mankind from Adam and Eve. The Churchmen raised the cry "Religion in Danger" and pressed for the persecution of such scientist. In recent times, the German scientist Robert Mayor was shut up in a lunatic asylum for discovering his theory of the Conservation of Energy. Thus all those who departed from the accepted Biblical theories about God, and universe were regarded as the enemies of mankind and religion. Numerous attempts were made to suppress the voice of reason and truth. But Truth eventually prevailed and science field its ground. Many who had come forward to laugh at science became its chanipions and followers. Before the 19th century had run its course, the triumph of science was complete.

The rapid progress of science changed the face of the world beyond recognition. It conferred unheard of comforts and conveniences on mankind. The wonders of science bewildered man and he began to enjoy numerous blessings in life. Time and distance, disease and pain were rapidly conquered and man seemed to be the master of Iris surroundings. These developments gave rise in some circles to the belief that man is all-powerful and God a superfious being. People lost faith in Heaven or Hell, God or the Supreme Power. Religion seemed to be unnecessary and the Church began to lose the respect and power it had once enjoyed Religion seemed to be dethroned from the hearts of man and science reigned in its place.

But the path of science did not ultimately prove as smooth as its worshippers had thought it to be. It turned out to be a mixed blessing. It did provide bodily comforts, but at the cost of man's moral and spiritual development. It ruined man into a sceptic, a creature without any faith and lofty ideals to inspire and guide him. The loss of such faith brought the baser side of his nature into free play. Man became dishonest, selfish and proud. It destroyed man's simple faith, fellow feeling, affection and kindness. Besides, the blessings of science gave rise to new social problems. The gulf between the rich and the poor became wide than ever before. The widespread use of machinery subjected millions of human beings to the evils of economic exploitation, unemploynient, crowded, congested cities and the growth of slums. The average worker lost his independence and happiness and was reduced to the position of a mere clog in the vast organisation of modern industry. Above all, the use of science in the manufacture of weapons made war increasingly horrible and destructive, and it appeared that the very existence of humanity and civilization was at stake. Consequently the enthusiasm of the supporters of science began to cool down. Also science is not able to answer the fundamental questions of the mystery of life and death and the incalculability of events. The scientist can say that the universe developed from a primeval atom but what made them coagulate into the universe we know. Science fails to answer the question of the `First Cause'. It is here that man and even a scientist has to fall back upon the idea of God and religion.

In fact, science alone cannot give peace and happiness to mankind. Science must be allied to religion. Science makes man materialistic, but religion upholds his faith in God, in the higher and spiritual values of life. It must be admitted that there are more things in Heaven and on Earth than our science can dream of. "file beauty and mystery of human life, its spiritual and moral values are lost if men are guided entirely by science. And without moral and spiritual values mans life is not better than the life of a beast. It is on account of this neglect of the normal and spiritual aspect of life that science has been applied for destructive and immoral purposes during the last century. If this state of affairs continues science will bring about the complete ruin of mankind and civilization.

Yet there is another danger: science itself may take the place of religion. If God will continue to be highly relevant. So long as scientific theories do not reach perfection, humans have to tall back upon their own reasoning and secondary 'powers of their own soul and spirit. In this sense, science and religion actually converge. Both scientists and saints have to undertake solitary travels Into the regions unknown and to depend on themselves only and nobody else. But once a line is drawn between them, their ways bifurcate and take separate routes. Religious truths remain essentialty the property of the individuals who experience and realise them through their own inward soul and mind and not through the external manifestation of things which have a physical behaviour. Scientific truths, on the other hand, become the property of the whole world and go to inflate the store-house of human knowledge.

The conflict between science and religion shows how truth has to suffer in order to establish its claims. Pioneers of science had to face numerous difficulties. Galileo, for instance, was thrown into prison for his new theories about heavenly bodies. No better was the fate of Copernicus who pointed out that it is the earth which moves round the sun. In the 19th century also Darwin's Theory of Evolution gave rise to angry opposition from the Christian Church, since his theory cut across the Biblical version of the creation of mankind from Adam and Eve. The Churchmen raised the cry "Religion in Danger" and pressed for the persecution of such scientist. In recent times, the German scientist Robert Mayor was shut up in a lunatic asylum for discovering his theory of the Conservation of Energy. Thus all those who departed front the accepted Biblical theories about God, and universe were regarded as the enemies of mankind and religion. Numerous attempts were made to suppress the voice of reason and truth. But Truth eventually prevailed and science held its ground. Many who had come forward to laugh at science became its champions and followers. Before the 19th century had run its course, the triumph of science was complete.

The rapid progress of science changed the face of the world beyond recognition. It conferred unheard of comforts and conveniences on mankind. The wonders of science bewildered man and he began to enjoy numerous blessings in life. Time and distance, disease and pain were rapidly conquered and man seemed to be the master of his surroundings. These developments gave rise in some circles to the belief that man is all-powerful and God a supertious being. People lost faith in Heaven or Hell, God or the Supreme Power. Religion seemed to be unnecessary and the Church began to lose the respect and power it had once enjoyed Religion seemed to be dethroned from the hearts of man and science reigned in its place.

The general notion that since science and religion represent two different worlds of materialism and spiritu­alism they remain in conflict is, however, not wholly correct. Had science only to do with materialism and religion with spiritualism the conflict would perhaps not have arisen. The problem starts when both encroach upon each other’s field. But as the horizons of human knowledge widen, the barriers to discussion start falling down. As civilisations advanced. philosophers and scientists attempt­ed to explain the moving heavens in rational terms. Perhaps the first major confrontation between science and religion came into being with the publication of De Revolutionibus Orbium Coelestium by Copernicus. Copernicus, against the general belief advocated by Ptolemy that the sun moves round the earth, stated that it is the earth which moves round the sun. This new theory upset the standard philo­sophical and religious beliefs of the medieval era. It not only meant the collapse of the concept of universe as described in The Bible, but also meant that man no longer occupied a central place in the universe. Man had been removed from his pedestal, and his home was reduced to one of many planets. Goethe, the German philosopher, stated that the theory of Copernicus made “a great demand’: upon mankind to accept the new facts. As he said:

Science has certainly influenced society by altering the religious thinking and attitude of the people. But science has its own limitations. It has broadened the human reach, it has made possible the things undreamt of, but somewhere along the line it has created a psychological void. Scientific inventions have created for every man a little world for himself. The communication gap is the ‘in’ thing. Surround­ed by electronic gadgets, moving in the throbbing car, man leads a prosaic life. And he feels the void. Can ignorance be the only reason for the existence of many religious and spiritual ‘gurus’-fake or genuine? If that had been the case, one would not have found rich and poor, educated, half­educated and uneducated alike making a beeline for the ashrams, giving donations and alms, going for pilgrimages, etc. For many it might be a matter of faith, for many a way of relinquishing their burden of sins even though remaining steeped in them-and for many just a matter of ritual because their fathers and grandfathers have been doing so for aeons. It reflects a sorry state of affairs that religion has come to be generally identified with only these manifesta­tions of one’s religiosity-and science has to share the blame. It has to share the blame because though it has influenced human life tremendously, it has also, what Wordsworth said about the Industrial Revolution, “blunted the discriminating powers of the mind.” The discoveries of science and their application have created an atmosphere in which the baser element of man’s nature has come to the fore quite prominently. The growing materialism and consumerism have created two distinct classes of haves and have-nots, fostering social and class tensions.

In fact, science alone cannot give peace and happiness to mankind. Science must be allied to religion. Science makes man materialistic, but religion upholds his faith in God, in the higher and spiritual values of life. It must be admitted that there are more things in Heaven and on Earth than our science can dream of. The beauty and mystery of human life, its spiritual and moral values are lost if men are guided entirely by science. And without moral and spiritual values mans life is not better than the life of a beast. It is on account of this neglect of the moral and spiritual aspect of life that science has been applied for destructive and immoral purposes during the last century. If this state of affairs continues science will bring about the complete ruin of mankind and civilization.

As a matter of fact, today we know clearly that the animosity between the two is not-very substantial. The pyramids of ancient Egypt evoke both religious reverence and also the admiration of engineers. Roger Bacon, the inventor of gunpowder, believed in alchemy. Copernicus dedicated his famous book to the Pope. Mendel was a monk by profession. And Einstein remarked that a great scientific discovery was a matter of religious insight. Historically, in ancient times, there was no conflict between religion and science because human knowledge was an undifferentiated whole. The imaginative shaman or the magician played the role of both doctor and high-priest. The Hippocratic Oath taken by doctors till today refers to a religious belief of the Greeks-Hygeia, the goddess of health. Thus, we notice that there is no antithesis worth speaking between the two all through the ages. Besides, intuition plays a vital role in the apprehension of God or in any religious belief. Similarly, a great scientist never plans what he is about to discover. Before Newton millions of apples must have fallen to the ground but only the supersensitive insight of Newton made him propound the famous law of gravitation. The compatibility of science and religion is well expressed in the couplet:

Nature and Nature's law lay hid in the Night, God said, let Newton be and all was Light.

Outwardly religion and science are the two opposite poles of man's consciousness. But the two do not necessarily repel each other. The meeting point is in the mind of man. Religion without science degenerates into superstition, while science without the help of religion gives rise to materialism and lack of faith. Science, to speak the truth, has only purified religion, whereas religion has given a touch of beauty and mystery to science. The discoveries of science and its conquest of Nature only show the wonders of the Supreme Being. Thus science strengthens the work of religion. A true scientist is not an unbeliever or irreligious person, but a real admirer of God and His wonderful creations. What the superstitious man worships blindly, the scientists worships as the fruit of his knowledge. Hence modern scientists have come to know not only the limitations of science but have given a better understanding of miracles of Nature and the wonders of the Creator. The Religion of Science, if one may use the tents, is a rational approach to the problems of the universe in which the voice of conservatism and superstition has no place. Science has thus ceased to be the enemy of religion: it has, on the other hand: become its helper and champion.

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Sociology Optional Topic – Wise Previous Year Questions in UPSC Mains – Religion and Society (2013-2023)

The intersection of religion and society has long been a focal point of sociological inquiry, offering profound insights into the multifaceted dynamics of belief systems, cultural practices, and their impact on social structures. Within the realm of the UPSC Mains examination, the optional subject of sociology has increasingly emphasized the significance of understanding the intricate relationship between Religion and Society. With a meticulous examination of the UPSC Mains question papers spanning the years 2013 to 2023, this blog aims to unravel the nuanced interplay between religious beliefs, social norms, and the evolving contours of Indian society. By delving into the thematic trends, evolving perspectives, and critical issues highlighted by the UPSC, this blog seeks to provide an insightful roadmap for aspirants navigating the complex terrain of Religion and Society, enabling them to grasp the interwoven complexities that have shaped the socio-religious fabric of contemporary India.

Exploring the diverse tapestry of religious practices, belief systems, and their societal implications, this blog endeavors to offer a comprehensive understanding of the intricate interplay between religion and the socio-cultural landscape. By dissecting the thought-provoking questions posed in the UPSC Mains examinations, it aims to shed light on the transformative power of religious beliefs, the challenges posed by religious diversity, and the evolution of religious thought in response to societal changes. Through this exploration, readers can gain valuable insights into the role of religion in shaping social norms, cultural practices, and the broader dynamics of Indian society, fostering a deeper appreciation of the intricate relationship between religious beliefs and the societal framework.

Table of Contents

Religion and Society – Previous Year Questions (UPSC CSE Mains Sociology Optional)

1. Write a note on global trends of secularization. (2022)

2. How do-little tradition and great tradition coexist in contemporary Indian society? (2022)

3. Critically compare the views of E.B. Tylor and Max Muller on Religion. (2021)

4. What is cult? Explain the growth of cults in the contemporary world. (2021)

5. Give your comments on the growth of religious revivalism in the present-day context. (2021

6. State the reasons for the various religious beliefs and practices in pre-modern societies. (2020)

7. Are all world religious patriarchal Substantiate your answer with examples? (2019)

8. What are sects? Discuss the role in multi-religious societies with empirical examples. (2018)

9. Discuss the challenges thrown by religious revivalism to a secular nation- state. (2018)

10. Give an assessment of Durkheimian notion of ‘sacred’ and ‘profane’ in sociology of religion. (2017)

11. Problematise the concept of secularism in the present context. (2017)

12. Elaborate on various types of religious practices prevalent in Indian society. (2017)

13. Is religion playing an important role in increasing fundamentalism ? Give reasons for your answer. (2016)

14. How is Durkheim’s theory of religion different from Max Weber’s theory of religion ? (2016)

15. “Religious pluralism is the order of present-day societies.” Explain by giving suitable examples. (2016)

16. Distinguish between sects and cults with illustrations. (2015)

17. Define Secularisation. What are its major dimensions in the modern world ? (2015)

18. How is religious revivalism different from communalism ? Elaborate with suitable examples from the Indian context. (2014)

19. “Science has empirical means to logical ends and religion has non-empirical means to logical ends.” – Comment. (150 words) (2013)

20. Is religion antithetical to science ? Comment. (2013)

21. Discuss the factors leading to growing religious revivalism in the contemporary world. (2012)

22. Write short note on Cultural Pluralism from a sociological perspective (in about 150 words) (2011)

23. Define sect, cult and religion. In what way do Weber’s views on religion differ from those of Durkheim ? (2011)

24. Examine the social dimensions of religious revivalism and fundamentalism in the context of globalisation. (2010)

25. Write short note on Positive Religion. (2010)

26. “Science has empirical means to logical ends and religion has non – empirical means to logical ends.” Comment (2010)

27. “Science without religion is lame. Religion without science is blind.” Comment on this statement critically in the light of emerging sociological contexts in Europe, USA and India. (2009)

28. Write short note on Secularization of societies in the modern world. (2009)

29. In what important ways can religion be a force both for social stability and social change ? Discuss. (2008)

30. Write short note : Religion and Science. (2006)

31. Write short note : Origins of religious beliefs and practices in premodern societies. (2005)

32. Examine the functional as well as dysfunctional aspects of religion in a pluralistic society taking India and the United States of America as illustrative models. (2004)

33. Write short note : Religion and Science. (2001)

34. Critically examine functional and dysfunctional aspects of religion. (2000)

35. Elaborate on the social necessity of religion. Discuss the relationship between religion and science. (1999)

36. Write short note : Religious pluralism. (1998)

37. Write short note : Fundamentals of religion. (1997)

38. What is happening to religion in the face of challenges of science in modern societies ? Elaborate your answer with the help of sociological literature. (1992)

39. “Religion is said to have emancipated human beings on the one hand but it also alienates them on the other’. Bring out the paradoxical functions religion plays in a modern secular society. (1990)

40. Discuss the role of religion in the world today. Has the supergrowth of science any de- mystifying effect on religion ? (1986)

41. Write short note : Religion and Society. (1985)

42. Write short note : Religious factor in economic development. (1984)

43. Write short note : Religious and scientific world views. (1983)

FAQs on Religion and Society

Q. what is the relationship between religion and society in sociological terms.

Ans. The relationship between religion and society in sociology refers to the intricate interplay between religious beliefs, practices, and institutions on one hand, and the social structures, norms, and cultural dynamics of a society on the other. It explores how religion shapes social values, identities, and behaviors, as well as how societal factors influence religious beliefs and practices.

Q. How does religion contribute to the formation of social identities within a community?

Ans. Religion contributes to the formation of social identities by providing individuals with a sense of belonging, shared values, and a common purpose. It often serves as a basis for the creation of social groups, fostering communal bonds and solidarity, and influencing the development of cultural traditions and practices that define the social fabric of a community.

Q. What are the major functions of religion in society?

Ans. Religion serves various functions in society, including providing a moral framework, fostering social cohesion, offering a sense of meaning and purpose, and guiding ethical conduct. It also plays a role in addressing existential questions, providing comfort during times of crisis, and contributing to the preservation of cultural heritage and traditions.

Q. How does the study of religion contribute to our understanding of historical and contemporary societies?

Ans. The study of religion contributes to our understanding of historical and contemporary societies by providing insights into the role of religious institutions in shaping political structures, cultural practices, and social norms. It helps in analyzing the impact of religious ideologies on societal changes, the dynamics of religious movements, and the ways in which religious thought intersects with broader social, political, and cultural developments.

Q. What are some of the major challenges and debates surrounding the role of religion in modern societies?

Ans. Contemporary debates surrounding the role of religion in modern societies revolve around issues such as secularism, religious extremism, the separation of church and state, religious freedoms, and the impact of globalization on religious identities. Understanding and engaging with these debates is crucial in navigating the complexities of the interplay between religion and contemporary societal dynamics.

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Paper 1 – Chapter 8 

Religion and Society: (a) Sociological theories of religion. (b) Types of religious practices: animism, monism, pluralism, sects, cults. (c) Religion in modern society: religion and science, secularization, religious revivalism, fundamentalism.

• The word ‘science’ comes from the Latin word ‘scientia’ which means knowledge or expertise.
• The word ‘religion’ was derived from the Latin word ‘religionem’ which refers to respect for what is holy, reverence for the Gods and sense of right.
• Science deals with the known or the empirical world but religion is concerned with the unknown or supernatural world.
• Religious beliefs refer to the world beyond the senses. If they cannot be proved by the methods of science, they cannot be disproved also.
• There are two major opinions regarding the relationship between science and religion- Religion and science are mutually conflicting and Science and religion are not mutually opposing.

SIMILARITIES BETWEEN SCIENCE AND RELIGION

• Durkheim views both religion and science as providing society with its collective representations. So he doesn’t see any conflict in the two. I. Both aim to provide answer to certain questions. II. Both have manifest as well as latent functions as well as dysfunctions. III. Both are a result of intellectual as well as emotional needs of the human beings.
• Weber’s comparative studies showed that how religions across world advocate values that differ and are invariably in opposition to rationality. Science on the other hand is empirical. So, he sees an opposition between the two.

DIFFERENCES BETWEEN SCIENCE AND RELIGION

• #The empirical versus the supernatural. #Open versus closed belief systems. #Evolving versus absolute knowledge. #Objectivity versus subjectivity.
• Science is objective. It is derived from facts and logic. But religion is subjective since it is derived from beliefs that are not backed by any proof.
• Science studies about the world as we know. But religion is a lot associated with the supernatural world that we aren’t aware of.
• Science is tested and is challenged. It is subject to incorrectness. This facilitates for science to evolve over time. But religion is blindly believed and those that attempt to challenge it are convicted of heresy.

According to HE Barnes, religion and science are not always conflicting. He says that conflict exists between fundamentalist religion and modern science but not between modern science and humanism (which is considered as the modern trend of religion). He believes that the two can coexist if they respect and recognize each other.

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Akshita Gupta , Rank 69 in UPSC Exam | Science without religion is lame Religion without science is blind | Triumph IAS

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Akshita Gupta

Essay Topic: Science without religion is lame Religion without science is blind

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Religion and Politics - Essay, UPSC MAINS | Course for UPPSC Preparation - UPPSC (UP) PDF Download

Religion and Politics

(1) Opening    —    Misuse of religion by the politicians.

(2) Body    —    Quote W.C. Banerjee.

    —    Situation today is far more frightening than it was in August ‘1947.

    —    Historical perspective.

    —    Have to fight religious bigotry and fanaticism.

    —    Example of Wars of religion.

    —    Secularisation of Culture in France.

(3) Closing    —    The tradition of religious toleration is the dominant tendency of Indian civilization.

  —    The state, constitutional provisions, legislations and political movements should preserve this tradition.

Since independence, our nation has been witnessing numerous communal riots including the one as the aftermath of Ayodhya vandalism,Bombayblasts,Godhra,Gujrat riots,Muzzafarnagar,Malda and Kashganj . The ideology of Gandhi was something different, i.e. Ram Rajya. But today’s politicians have  misused the religion blatantly for their political gain. They want to have vote bank out of religion shattering the sanctity of sacred hearts.

The first President of Indian National Congress, W.C. Banerjee, a Christian, laid down in his address (December 1885) the Congress objective as “the eradication, by direct friendly, personal intercourse of all possible race and creed of provincial prejudices amongst all lovers of our country, and the fuller development and consolidation of the sentiments of national unity”. National unity remained the goal of India’s struggle for freedom.

Inspite of the ceaseless striving of several generations of our countrymen the goal has remained illusive. Twice has this sub-continent been subjected to partition first the division of India and then the break-up of Pakistan. Although we gave ourselves a constitutional framework for promoting national unity and all-round development, we have witnessed, in the last four decades, separatist movements inspired by communal, sectarian and ethnic considerations. On top of this came the organised vandalism in Ayodhya which was the result of the mounting communal frenzy.As per data shared by Home Affairs,atleast 111 people were killed and 2384 others injured in 822 communal incidents in the country in 2017.

The aftermath of the demolition of the Babri Mosque produced fearful communal riots in Surat, Ahmedabad, Bhopal and Bombay and a series of terrible retaliatory bomb blasts designed to shatter public confidence and spread chaos.Godhra incident and the riot that followed in Gujarat was shameful. The riots and the blasts revealed the close nexus between the expanding world of crime and the forces of communal disharmony. The fabric of the ordered state is virtually in taters.

The situation today is far more frightening than it was in August 1947. For then the country possessed a strong readership which had a powerful hold on the popular imagination. There was the mighty Congress organisation to back it. That is why the Leadership and the party were able to steer the ship of state in the stormy waters of the partition days. Now there is no such hope.

The real problem is the difficulty of reconciling the ideal of secular state with the intractable reality. Another complication is the unique historical evolution of the national movement in India. Those leaders of freedom struggle who tried to transform the Indian National Congress into a dynamic mass organisation, were inspired by the religious ideal, not in the sense of a narrow creed on a system of rituals, but religion as a moral imperative.

Everybody knew that Bal Gangadhar Tilak, the most popular Indian leader before the rise of Mahatma Gandhi, was inspired by the Vedic religion and the teachings of Upanishads and Geeta. Tilak said that a nation consists of many elements: ethnology, language, literature and so on. “Patriotism in India involved welding of races. The limits should be widened and the ideal of composite patriotism attained.” And yet Tilak did not hesitate to use instruments like the observation of Ganesh Utsava and Shivaji Jayanti celebrations in order to arise popular interest in the cause of Swaraj.

Tilak undoubtedly drew inspiration from the regional history of Western India as also the ancient ideals of India. He used the Maratha history and Hindu traditions as stepping stones to the ideal of composite Indian nation. The Congress Democratic Party’s Manifesto (1920), which he finalised before his death, is a wholly secular document. There is not the ‘slightest trace of religious bigotry in it. It advocates the removal of all civic, secular or social disabilities based on caste or custom. It expresses belief in religious toleration and improvements of relations among followers of different religions.

Aurobindo Ghosh, who did so much to awaken political consciousness in Bengal, was wholly inspired by the religious ideal—as distinguished from religious bigotry and fanaticism. Vivekanand, whose influence was quite widespread and whose career can not be conceived without its religious basis, thought that even the concept of religious toleration was inadequate and advanced the doctrine of acceptance of all religions.

G K Gokhale, the liberal on whom even Jinnah looked upon as leader, often lamented the fact that he did not possess the faith of M G Ranade, was profoundly influenced by the normal aspect of religion. “Remunication as the highest form of religion” appealed to his disciple, Mahatma Gandhi.

Gandhi’s philosophy of religion and politics did not involve the Mahmud Gazni-Auganzeb policy of destroying temples and breaking idols nor the Sangh Pariwar’s programme of destroying three or three thousand or thirty thousand Muslim shrines erected on former Hindu places of worship and build Hindu temples thereon. His concept of religion and Ram Rajya was a moral concept: “I cannot conceive politics as divorced from religion. Indeed, religion should pervade all of our actions. Here religion does not mean sectarianism. It means a belief in ordered moral government of the universe. It is not less real because of its being unseen. This religion transcends Hinduism, Islam, Christianity, etc. It does not supersede them. It harmonises them and gives them reality.”

Another personality who powerfully influenced our national movement was Jawaharlal Nehru. He was quite unlike Tilak and Gandhi. His inspiration did not derive from religion. He was an ardent champion of science and modernity “interested in this world, in this life, not in some other world or a future life.” And yet he wrote that the environment in which he grew took atma, future life Karma theory, and reincarnation for granted and that he had been affected by it and was in a sense favourably disposed towards these assumptions.” He confessed that “ethical approach to life” had a “strong appeal” for him and notwithstanding the powerful effect of Marxist Teachings on him “a vague idealist approach something rather akin to the vedanta approach”, crept into his mind.

When one talks of separating religion from politics, the proposal comes of against the whole historical development of the freedom struggle. We should avoid this terminology. It will not be accepted the legislation for the basis of the American concept of separation of Church and State. The context in Western Europe and America was different. Here there is no established church. The problem here is misuse of religions in political life. What needs to be fought is religious bigotry and fanaticism harnessed for the purpose of expanding one’s political base and garnering votes. It is this menace that needs to be curbed.

For several centuries Europe was riven by religious controversies and conflicts. Inquisition was instituted. Dissenters were burnt alive at the stake by the established churches and the state. Freedom of conscience was under total eclipse. Ultimately armed conflict broke out which is known in history as the Wars of Religion. The German lands were devastated The 

treaty of Westphalia at last ended these wars. “The right to change religion was permitted, but in the event of such a change the minorities of the other faith were to be tolerated.” A prince who changed his religion was to permit Protestantism and Catholicism to exist side by side.

In France there was progressive secularisation of culture. But Louis XIV imbued with the spirit of “one God, one king, one faith” persecuted the Huguenots and forced them to become Catholics or leave the country. Centuries earlier, in Spain the Jews and the Muslims had been given the same choice. Religious uniformity was enforced. In brief the age of Protestant Reformation was an age of persecution. Both Protestants and Catholics believed that they were in possession of the sole objective truth. Luther, himself a rebel, also permitted religious persecution. Both Protestants and Catholics believed that “Persecution of heretics was pleasing to God”, Calvin went one step further; he made heresy “Punishable by Death”. In England some dissenters, called Puritans, migrated to America in search of religious freedom.

Soon after the Mahatma’s assassination, a motion on communalism was adopted by the Constituent Assembly (Legislative) on the initiative of Ananthasayanam Ayyangar on April 3, 1948. The text of the resolution is as under:

Whereas it is essential for the proper functioning of democracy and the growth of national unity and solidarity that communalism should be eliminated from Indian life, this Assembly is of opinion that no communal organisation, which, by its constitution or by the exercise of discretionary power vested in any of its officers and organs, admits to, or excludes from, its membership persons on ground of religion, race and caste or any of them, should be permitted to engage in any activities other than those essential for the bonafide religious, cultural, social and educational needs to the communities and that all steps, legislative and administrative, necessary to prevent such activities should be taken.

This decision remained unimplemented. The oldest organisation, Congresss has been wooing to the various communal parties on several occasions but so far nothing such ideology is seen within the Congress to outlaw the religion from politics.

In India despite the occasional persecution of Jains, Buddhists and Vaishnavites, the tradition of religious toleration was the dominant tendency of Indian civilisation. Even the intolerance of idol-breaking Muslim rulers was mitigated by practical considerations and rulers like Akbar and Prince Dara, and saints like Kabir and Nanak preached universal harmony. What we need in India today is not the Western doctrine of separation and divorce but of toleration and equal respect or what Vivekananda called acceptance. The state, constitutional provisions, legislation and political movements here should preserve this tradition, and supress religious bigotry and communal fanaticism with a strong hand.

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Examine the role of religion in indian electoral politics in the contemporary times. (upsc cse mains 2020 - political science and international relations, paper 1).

Kirby and Thakur highlight how the ancient Hindu concept integrate religion, duty, responsibility and law. Ideas of Rajdharma provided a religious duty and grounding to the State. In the closing decades of the 19th century the "liberal-plural" theory was advanced by the moderate nationalists. This approach believed that religion should not be mixed with politics. This theory was replaced by the "orthodox plural" theory of secular nationalism. This was forwarded by Gandhi. He picked up religion as basis to political action and national identity.

• Religion can play both an empowering and disempowering role in politics. There is need for reforms to reduce its negative role:
• While Law Commission argues against UCC, ‘essential religious practices’ doctrine needs to be standardized to deal with issues of intra-religious injustices and curtail politics of appeasement.
• Bodies like Election Commission of India need to be given teeth to deal with misuse of religion in hate-mongering politics. The Abhiram judgment held that appealing to the ascriptive identities of any candidate and that of the voters constitutes a ‘corrupt practice’ under Section 123(3) of the Representation of the People Act, 1951, can be a guiding light in this regard.
• Finally, enact a law to deal with communal violence that curtails usage of social media and other tools to spread violence, ensures speedy action, investigation and trial as well as compensation for victims.
• Given the importance of religion in India’s public life (Madan and Nandy), it may be impossible to completely de-hyphenate religion from politics but adequate measures can ensure its misuse.

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April 3, 2024

New Law Allowing Religion into Science Classrooms Is Dangerous for Everyone

It is imperative that we protect science education from “intelligent design” and other alternative “theories”

By Amanda L. Townley

Win McNamee/Getty Images

I grew up a creationist in the rural southeastern U.S. I am now a scientist, educator, wife, mother and person of faith. Regardless of whether you practice religion, you should fight to prohibit the teaching of nonscientific alternative ideas in science classrooms and use your vote and your voice to prevent the inclusion of religious beliefs in public education. A recently signed law in West Virginia illustrates why.

I often hear lamentations about the removal of God from public schools. These sentiments are based on a misinterpretation of the principle of the separation of church and state. In the U.S., religious beliefs and practices are protected and situated in their rightful place within people’s homes and communities so that individuals can choose what to teach their children regarding religion. Kids can still pray whenever they wish, gather with their peers, create faith-based groups or even nondisruptively practice their faith in school. Separating state and church means young people cannot be compelled to engage in religious actions by someone in a position of power, such as a teacher, administrator or lawmaker. Separation of church and state is as critical to people of faith as it is to those who do not practice faith traditions. The protection of personal religious freedoms was a vital component of the foundation of our nation.

On March 22 West Virginia governor Jim Justice signed a bill that purports to protect the ability of the state’s public school educators to teach scientific theories. There is no actual problem that the new law would solve, however; none of its supporters produced a teacher who plausibly claimed to have been oppressed. But the legislative history of the bill, known as Senate Bill 280, makes it clear that its real aim is to encourage educators to teach religiously motivated “alternatives” to evolution. As introduced, SB 280 would have expressly allowed the teaching of “ intelligent design ” in West Virginia’s public schools.

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The National Center for Science Education (NCSE), of which I am the executive director, monitors attempts to undermine the accurate and robust teaching of science education in K–12 public school classrooms. Most often, these attempts die in committee or fail to pass in state legislatures to become a law. This particular West Virginia bill appeared in a prior session and passed the state’s Senate in February 2023 before dying in the House Education Committee. This session, the Senate Education Committee adjusted the wording to remove the term “intelligent design” in favor of “scientific theories,” conspicuously failing to explain what that term does and does not include. During the floor discussion of Senate Bill 280, however, its sponsor, Amy Grady (Republican, District 4), declared that even as amended, the bill would protect the teaching of “intelligent design” in West Virginia’s public schools.

It’s been 19 years since a federal court in neighboring Pennsylvania took up the issue of whether “intelligent design,” like its predecessor “creation science,” can be constitutionally taught in public schools. Presiding over the case Kitzmiller v. Dover , Judge John E. Jones III, appointed to the bench by President George W. Bush, found that it cannot be. There was no appeal of his meticulous decision, and no court has ruled otherwise.

The policy makers in West Virginia would have done well to consult the decision in Kitzmiller . They would have learned about the legal perils awaiting any teacher or district unwise enough to invoke the protection of the newly enacted law in defense of teaching “intelligent design”; in Pennsylvania, the Dover Area School Board ended up paying more than $1 million of the plaintiffs’ legal fees. They might also have realized that their motivations rested on some common misconceptions.

The first misconception is that learning about evolution threatens students’ faith. Evolutionary biology, like any area of modern science, is simply a body of knowledge about the natural world and a set of methods and procedures for attaining, refining and testing that knowledge. Nothing in evolutionary biology denies the existence of God or places constraints on divine activity. Evolutionary biologists include people of many faiths and of none, and evolutionary biology is routinely taught in institutions of higher education, whether public or private, secular or sectarian, as the well-established area of modern science that it is.

A second misconception is that exposing students to “intelligent design” promotes religious freedom. (The proponents of “intelligent design” often claim their views have no religious motivation, but frame it otherwise when it suits their purposes.) On the contrary, because “intelligent design” reflects a narrow sectarian rejection of evolution, teaching it in school actually harms religious freedom.

The division of church and state is crucial for the religious freedom of everyone in the U.S. Yet some people hope for the undoing of this separation of religion and political power, mainly because they expect that those in power will share their particular religious beliefs. They should stop and think very carefully about the possible consequences of temporarily having their way.

In particular, with Senate Bill 280 now on the books, West Virginia educators are free to teach whatever “scientific theories” they please. With no definition of "scientific theories" in the law, a few misguided educators may present creationism—either old-fashioned “creation science” or newfangled and equally unscientific “intelligent design”—as a result. But the sky’s the limit. Why not geocentrism or flat-Earthery? Why not crystal healing? Why not racist views claiming that white people and Black people have separate ancestry? All of these notions, which stem from religious beliefs, not science, have been held up by their proponents as scientific theories, and West Virginia’s legislature and governor just opened the public classroom door to them.

West Virginia is only one state, but others—Mississippi, Louisiana and Tennessee—have similar laws on the books. As the nation continues to polarize along religious and political lines, more states may follow, compromising both science education and religious freedom.

For these reasons, people of all faiths and none should unite in fighting for religious freedom, including by ensuring that religiously motivated but unscientific “alternatives” to science are not allowed in public school classrooms. Failure to maintain the separation of church and state, and to instead favor a particular sectarian view, opens a door that, one day, people will wish could be closed.

This is an opinion and analysis article, and the views expressed by the author or authors are not necessarily those of Scientific American.

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Dr. B.R. Ambedkar played a pivotal role in shaping India’s journey towards becoming a democratic and inclusive nation where all citizens have equal rights and opportunities. Discuss.

Topic: Modern Indian history from about the middle of the eighteenth century until the present- significant events, personalities, issues.

2.  Dr. B.R. Ambedkar played a pivotal role in shaping India’s journey towards becoming a democratic and inclusive nation where all citizens have equal rights and opportunities. Discuss. (250 words)

Difficulty level: Easy

Reference: Indian Express

Why the question: As a grateful nation celebrates the 133nd birth anniversary of the father of India’s Constitution, the article recalls the Mahad Satyagraha. Key Demand of the question:  To write contributions of Dr B.R Ambedkar’s in promoting democratic unity as well protection of equal rights. Directive word:  Discuss – This is an all-encompassing directive – you must debate on paper by going through the details of the issues concerned by examining each one of them. You must give reasons for both for and against arguments. Structure of the answer: Introduction:  Begin by writing a few introductory lines regarding Dr B.R Ambedkar Body: First, write about his role and contributions; His role as a social reformer, chairman of the draft committee of the Indian Constitution, and first law minister of the country is well-known. He was an educationist, economist, jurist, politician, journalist, sociologist and social reformer and worked in the fields of culture, religion and spirituality. Next, write about his measures in promoting democratic unity and as champion of domestic rights. Mention about key learnings from his teaching in the present day. Conclusion: Conclude by summarising.

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